Why Have Disasters Been So Frequent Recently?

by Teacher He, January 3, 2025

The Supreme One said: "Blessings and misfortunes do not come unbidden; they are summoned by one's own actions. The retribution for good and evil follows like a shadow."

Recently, from the vehicle collision incident in Zhuhai, the wars in Syria, to the air disasters in Azerbaijan and Jeju Island, we have witnessed turmoil and frequent calamities across the world.

The human realm is fraught with suffering, and countless beings endure displacement and hardship. The tangible causes of these disasters are visible to us, yet the invisible forces of karmic retribution remain beyond our perception. On the surface, these tragedies seem to stem from social conflicts, natural forces, or human errors. However, the deeper causes, rooted in the law of karma, are not easily discernible to the naked eye.

Faced with the chaos of the world and the suffering of all beings, the Buddhas and Bodhisattvas are neither unaware nor lacking in compassion. However, sentient beings in this world are obstinate and difficult to guide. As the saying goes, "Once the wound heals, the pain is forgotten." Time and again, people fail to achieve true awakening and let go of their attachments.

Since time immemorial, the Buddhas and Bodhisattvas have used various skillful means to educate and guide humanity, continuously revealing the workings of cause and effect to inspire self-awareness. As the ancient wisdom states: "If you plant melons, you reap melons; if you plant beans, you reap beans. Good deeds bring good results; bad deeds bring bad consequences." Karmic forces never vanish without a trace—one's fate is shaped by the deeds they have accumulated.

As the ancients said: "Bodhisattvas fear the cause, while sentient beings fear the consequence."

The enlightened ones carefully guard their actions, speech, and thoughts, diligently practicing virtue to avoid creating negative karma. In contrast, ordinary beings indulge in reckless behavior, committing countless transgressions without realizing it—only to regret it when the karmic consequences inevitably unfold.

Even the power of the Buddhas cannot override the force of karma. Cause and effect are inescapable, and no one in this world can stand apart from this universal law.

To untie the knot, one must first recognize how it was tied. As the saying goes:
"If the husband cultivates virtue, he reaps the rewards; if the wife cultivates virtue, she reaps the rewards. Without cultivation, no blessings will come."

Only through the powerful awakening of sentient beings themselves can the cycle of karmic retribution be truly dissolved. Only through self-discipline, moral cultivation, and the accumulation of merit can humanity transcend boundless suffering and usher in a brighter future.

The Wisdom of the Middle Way

by Teacher He, January 4, 2025

All adults understand that the world is not merely black and white, nor can people be simply categorized as good or evil. Most individuals and situations exist in various shades of gray between these extremes.

As early as 2,500 years ago, Shakyamuni Buddha demonstrated through his own path to enlightenment that one must follow the Middle Way—neither indulgence in pleasure nor extreme asceticism can lead to true realization.

In his youth, he was a noble prince, excelling in both civil and martial arts, achieving great success in the Kingdom of Kapilavastu. He possessed wealth, status, and all worldly pleasures. After renouncing the world, he sought wisdom from renowned masters and engaged in rigorous ascetic practices. After six years of severe self-discipline, he attained extraordinary supernatural abilities and was revered by many sages.

However, he realized that these mystical powers could not transcend birth and death, nor could they provide ultimate liberation.

It was only later, when he crossed the Nairanjana River and accepted the milk porridge offering from a shepherd girl, that he truly comprehended the wisdom of practicing the Middle Way—avoiding both extremes. Eventually, he reached Bodh Gaya, sat beneath the Bodhi tree, and attained complete and perfect enlightenment.

The Buddha’s journey to enlightenment teaches us that true spiritual practice lies not in indulgence, nor in extreme asceticism. Only by avoiding extremes and following the Middle Way can one attain ultimate liberation.

Of course, the Middle Way is not merely a neutral or compromise position, nor is it equivalent to Confucianism’s doctrine of the "Golden Mean" (中庸). Its essence lies in avoiding extremities.

Walking the Middle Way allows us to maintain an open mind, avoid rigid thinking, and better understand the Buddhist principles of impermanence (诸行无常) and selflessness (诸法无我):

Impermanence teaches us that all things are in constant motion and change.

Selflessness encourages us to view matters without bias, adopting a broader perspective beyond personal attachments.

Clinging to past perspectives like carving a mark on a moving boat (刻舟求剑) is not the Middle Way. Viewing the world through the lens of prejudice is also not the Middle Way.

Even the fundamental moral concepts of "good" and "evil" are not absolute and unchanging:

What is considered good in one time and place may be seen as harmful from another perspective.

A virtuous person may occasionally commit wrongdoing, and a so-called villain may at times perform good deeds.

Everything in this world is in flux—the only constant is change itself.

As stated in the Mahāratnakūṭa Sūtra (大宝积经, Vol. 112):
"Permanence is one extreme, impermanence is another; the Middle is neither permanence nor impermanence. Without form or shape, without ignorance or knowledge—this is the true insight of the Middle Way."
"Self is one extreme, non-self is another; the Middle is neither self nor non-self. Without form or shape, without ignorance or knowledge—this is the true insight of the Middle Way."

Like a military camp that stands firm while soldiers come and go (铁打的营盘流水的兵), history moves forward relentlessly, and everyone's roles and positions are constantly shifting.

Oscar Wilde once said:
"Every saint has a past, and every sinner has a future."

Through the study of Buddhism, may we all find our way to true liberation.

Observing Precepts and Civilization

by Teacher He, January 5, 2025

As one of the world's three major religions, Buddhism has played a crucial role in the development of human civilization. Within Buddhism, observing precepts (持戒) is regarded as the foundation of spiritual practice. It serves as a guideline for the body, speech, and mind of Buddhist disciples while also reflecting inner purity and external harmony. Precepts are not only personal moral and behavioral codes but also a form of ethical self-discipline and social responsibility, contributing significantly to the construction of a harmonious and civilized society.

I. The Essence of Observing Precepts

Precepts are behavioral norms established by the Buddha, forming a core component of Buddhist practice. They are the first of the threefold training (戒定慧 – morality, concentration, and wisdom). At their core, precepts are not merely external restrictions but a process of inner realization and purification. Their fundamental purpose is to help practitioners overcome afflictions such as greed, anger, ignorance, arrogance, and doubt, thereby attaining inner peace and liberation.

Buddhist precepts are categorized into different levels, including the Five Precepts (五戒), Eight Precepts (八戒), Ten Precepts (十戒), as well as 250 precepts for monks and 348 for nuns. Among these, the Five Precepts form the basic ethical foundation for all lay followers:

No killing – Advocating compassion, respecting all life, and reducing violence.

No stealing – Emphasizing integrity and respect for others' property.

No sexual misconduct – Upholding ethical relationships and social morality.

No false speech – Promoting honesty and trust in interpersonal relationships.

No intoxicants – Maintaining mental clarity and avoiding reckless behavior due to intoxication.

II. Observing Precepts and Personal Moral Cultivation

From an individual perspective, observing precepts is a crucial means of cultivating moral character. Many improper behaviors arise from unchecked desires or emotional impulses. Precepts serve as a tool for self-reflection and restraint, helping individuals resist external temptations.

For example, the precept against false speech is not just about avoiding lies but also about mindful communication, ensuring that words do not cause misunderstandings or conflicts.

Similarly, the precept against intoxicants is not merely a prohibition on drinking but aims to prevent the negative consequences of impaired judgment and loss of self-control.

By observing precepts, individuals develop discipline and mindfulness, fostering a more stable and virtuous life.

III. Observing Precepts and Social Civilization

A civilized society is built upon the harmonious coexistence of individuals, which relies on self-discipline and moral responsibility. In this regard, Buddhist precepts align closely with modern values of civilization.

1. Promoting Social Harmony

Although precepts were originally designed for Buddhist practitioners, they embody universal ethical principles, akin to Confucian "benevolence" (仁爱) and the Christian Ten Commandments. Observing precepts is not only a path of personal cultivation but also a means of fostering trust and reducing conflicts in society.

Furthermore, the emphasis on inner discipline in precepts aligns with modern concerns about mental well-being. In today’s fast-paced world, many people experience stress and anxiety. By practicing self-restraint through precepts, individuals can develop healthier habits and find inner peace, contributing to overall social harmony.

For instance:

A society that widely respects non-violence will experience fewer acts of aggression.

A society that values honesty will build greater trust among its people.

A society that discourages theft will see lower crime rates.

2. Interaction Between Precepts and Legal Systems

Many aspects of modern legal systems reflect Buddhist ethical principles:

No killing aligns with laws against violence and homicide.

No stealing corresponds to property protection laws.

No false speech resonates with legal principles of contractual honesty and anti-defamation.

Although laws provide external enforcement, they cannot regulate all ethical dilemmas or prevent all crimes. There will always be loopholes that some individuals exploit. True social harmony requires both legal constraints and inner moral discipline. Observing precepts helps address areas where legal frameworks fall short, adding a layer of ethical awareness to governance.

In fields such as environmental protection and leadership ethics, precepts provide valuable moral guidance. For individuals in positions of power, self-discipline is essential to prevent corruption and ensure fair decision-making. Thus, precepts serve as a moral compass that complements legal structures, fostering a more compassionate society.

IV. Practicing the Spirit of Precepts in Modern Society

In today’s fast-paced, high-pressure world, individuals face complex temptations and challenges. The spirit of precepts remains highly relevant and valuable.

Respect for Life and the Environment

The precept against killing aligns with modern environmental and animal protection efforts.

Vegetarianism and reduced consumption of animal products contribute to ecological sustainability.

Respect for Rights and Ethics

The precept against stealing promotes respect for intellectual property rights.

The precept against sexual misconduct emphasizes emotional responsibility and public health, including preventing the spread of diseases.

Mindful Communication and Information Integrity

The precept against false speech is especially relevant in today’s digital age, where misinformation spreads rapidly.

Ethical responsibility in media and social platforms is crucial to preventing societal harm.

Maintaining Mental Clarity and Rationality

The precept against intoxicants encourages sobriety and mindfulness, reducing the likelihood of reckless behavior.

Avoiding substance abuse leads to healthier lifestyles and fewer societal issues related to addiction.

Conclusion

Observing precepts is a fundamental practice in Buddhism, benefiting both individual well-being and societal progress. It offers a framework for inner peace and ethical conduct while contributing to the advancement of civilization.

From personal morality to social stability, from local communities to global perspectives, the wisdom of precepts transcends time and geography. In modern society, legal regulations alone are insufficient—ethical self-discipline, such as that embodied in Buddhist precepts, is equally essential for creating a more peaceful, sustainable, and prosperous world.

Everything Has Its Predestined Course
by Teacher He, January 13, 2025

Whether it is the joys and sorrows of individuals, the rise and fall of nations, or the change of dynasties, all things follow a predestined course.

The Buddha said: “All phenomena arise due to causes and conditions; when those conditions cease, so too shall the phenomena.” Everything in this world is formed through the convergence of causes and conditions. When these conditions dissipate, all shall eventually return to stillness.

The Story of King Wen Pulling a Cart

It is said that Xibo Hou Ji Chang (later known as King Wen of Zhou) was imprisoned by the tyrannical King Zhou of Shang for three years. After being released and returning to his homeland, he began searching for capable advisors. Upon hearing that Jiang Ziya was living in seclusion by the Wei River, he personally set out to meet him.

The two instantly bonded and engaged in deep conversation. Ji Chang sincerely invited Jiang Ziya to assist him in governance. However, Jiang Ziya wanted to test his determination and thus made an unusual request: he asked Ji Chang to personally pull his cart.

Without hesitation, Ji Chang agreed. He steadily pulled the cart westward for 301 steps, then suddenly fell. Dazed, he got up and found that he had gone in the wrong direction. He then turned eastward and struggled to pull the cart for 507 more steps before collapsing from exhaustion.

Jiang Ziya smiled and said to him, "You have pulled my cart for a total of 808 steps. I shall ensure that your dynasty remains stable for 808 years."

Later generations interpreted this event as follows: Ji Chang’s first 301 steps were steady and firm, symbolizing the Western Zhou’s prosperous reign. However, the following 507 steps were shaky and unsteady, foreshadowing the decline of the Eastern Zhou, which eventually fragmented into warring states.

Had Ji Chang known that these steps were tied to the fate of his dynasty, would he have pushed himself to walk a few more? Could history have been rewritten? But history offers no hypotheticals—everything follows its destined course. What is meant to come will come; what is meant to pass will pass.

Life Is Like a Play—Everything Is Arranged

Life is much like a long-running television drama. Who appears in which episode, whether they make only a fleeting impression or remain throughout the entire story, has already been scripted—only the audience remains unaware.

The grand stage of the universe unfolds with dramatic twists and turns, like waves sifting through the sands of time. Who will make it to the end? Who will shine brilliantly? Like gazing at flowers through mist, we cannot see clearly. Only when we look back one day might we realize—this was once an era of dazzling stars that illuminated their time.

Consider the 1983 version of The Legend of the Condor Heroes: an unknown extra, playing an unnamed soldier who appeared only to be swiftly taken away, later became a legendary superstar—Stephen Chow.

Everything is causality.
Everything is chance.
Everything is karma.

Position Determines Perspective
by Teacher He, January 15, 2025

A person’s opinions—whether on good and evil, right and wrong, beauty and ugliness—are inevitably shaped by their position and interests.

Where one stands largely influences how one thinks. In simple terms, "position determines perspective." As the Chinese saying goes: "A child never finds their mother ugly, and a dog never finds its home too poor." This straightforward wisdom reveals how our standpoint influences our perception.

Examples of Perspective Shaped by Position

Dietary Preferences
Should zongzi (sticky rice dumplings) be sweet or savory? Southern and Northern Chinese often have starkly different opinions. The same goes for specific dishes—too salty or too bland? Too spicy or not spicy enough? Disputes over taste ultimately stem from individual habits and upbringing.

Historical Perspectives
Was building the Great Wall right or wrong? Qin Shi Huang deemed it essential, while Meng Jiangnu opposed it with tears of blood. The common people at the time bore immense burdens, even sacrificing their lives, yet today, the Great Wall is a proud symbol of Chinese civilization. The evolution of historical judgments highlights how perspective changes with position and time.

Economic Interests
Housing prices and stock market fluctuations also reveal differing standpoints. Homeowners wish for property values to rise, while prospective buyers hope for them to drop. In the stock market, investors want prices to soar, while those waiting on the sidelines prefer a dip. Each person evaluates these issues based on their own interests.

Social Issues
Controversial topics such as immigration, abortion, drugs, and alcohol rarely have absolute right or wrong answers. Accepting refugees may introduce social challenges, but rejecting them may leave them in peril. Abortion is sometimes a necessary choice but also means the end of a potential life. Drugs and alcohol can have medical or recreational uses, yet their abuse can harm individuals and society. The root of these debates lies in differing perspectives and interests.

From international relations to corporate competition to personal conflicts, standpoint affects judgment. Sellers want higher prices, buyers want lower ones. Many factors influence our perceptions—self-interest, family ties, morals, education, social environment—all shaping the way we see the world.

The Importance of Critical Thinking

Modern education emphasizes critical thinking to help people recognize these biases. We must learn to be open-minded, respect different viewpoints, and avoid being trapped by rigid beliefs. At the same time, we should seek information from multiple sources to prevent a narrow, one-sided understanding.

A great example is the once-popular International University Debating Championship, where participants had to defend assigned positions using logic and evidence, regardless of their personal beliefs. This not only trained quick learning but also fostered intellectual flexibility.

A wise person can consider an issue from another’s perspective, leading to compromise and mutual understanding.
A truly enlightened person transcends opposition, recognizes the world’s complexity, and no longer clings stubbornly to personal opinions—nor attempts to force events to unfold unnaturally.

The world is ever-changing, shaped by countless causes and conditions. Different standpoints lead to different judgments, and even standpoints themselves are not fixed. As it is said:

"All phenomena arise from conditions, and all phenomena cease when conditions dissipate."

Thus have the great monks always taught.

Every Life is Unique

by Teacher He, February 1, 2025

Each of our lives, simply by existing in this era, is already a miracle. Looking back through the long river of history, we are all fortunate beings, as our birth signifies the unbroken continuity of our lineage, woven through countless coincidences and inevitabilities.

If we trace our lineage backward, our life paths inevitably connect to our parents, grandparents, great-grandparents... Even in the absence of written records, we can be certain that some of our ancestors lived during the Qing Dynasty, the Ming Dynasty, the Yuan Dynasty, the Song Dynasty, the Tang Dynasty, or even earlier in the Han Dynasty, the Xia, Shang, and Zhou Dynasties, or the times of Yao, Shun, and Yu. From ancient times to the present, the thread of life has never been severed—because had any link in this chain been broken, we would not be here today.

This also means that among our ancestors, some may have been rulers, generals, or figures who influenced history. In times of material scarcity and frequent warfare, the impoverished and struggling were more likely to be lost to history, and many bloodlines may have already vanished. Yet, the fact that our lineage has survived to this day means that our ancestors were those who persevered through the tides of time. Perhaps they once stood in grand halls, commanding with eloquence; or maybe they wandered through turbulent times, enduring hardships—yet in the end, their bloodline endured, ultimately converging into what we now call “us.”

Even at the individual level, our birth is a rare miracle. At the moment of conception, millions of sperm compete to reach the egg, facing numerous obstacles—some are blocked by cervical mucus, others are destroyed by white blood cells. Even the fastest swimmers may not reach their goal; only the one most fortunate and unique succeeds in fusing with the egg, giving rise to a brand-new life. And that life is us.

Buddha once used the metaphor of a "blind turtle and floating wood" to illustrate the rarity of human existence—imagine a vast ocean where a blind turtle surfaces only once every hundred years, and by sheer chance, its head fits perfectly into a floating piece of wood with a small hole. The probability of this happening is infinitesimally small, just like the preciousness of human life. Other Buddhist metaphors, such as "threading a needle through Mount Sumeru" and "scattering beans against a shining wall," further remind us that having this life is an incredibly rare and valuable opportunity.

All of this tells us:
Our existence is by no means accidental. Each of us is a unique individual, carrying the memories of countless generations while also holding a distinct mission. We are both the continuation of history and the creators of the future. Since we are here, we should cherish this precious life, live it to the fullest, and, through our efforts, bring love and harmony to humanity, contributing to a better world.

No One Appears in Your Life by Chance

February 5, 2025

Every person we meet and every experience we go through is not a mere coincidence. They are already etched into the long river of time, forming an irreplaceable mark. The intertwined causes and effects, the ever-weaving connections of fate, compose the grand script of our lives, shaping our unique journey.

The world is like a great play, and each of us is an actor. Whether we like it or not, we all have a role to play. Every meeting, every event, however trivial it may seem, leaves a profound imprint on our destiny. Even the smallest change can spark a transformation, becoming a turning point that alters our life path.

Take, for example, the legend of King Zhou of Shang in The Investiture of the Gods. During his visit to the temple of Nuwa, a sudden gust of wind lifted a curtain, revealing the goddess’s stunning beauty. In that fleeting moment, an unholy desire arose in the king’s heart, leading him to compose a blasphemous poem on the temple walls. Shortly afterward, Daji appeared in his life, triggering a series of events that culminated in the fall of a 550-year-old dynasty and the rise of an 800-year-long Zhou dynasty. Was that gust of wind truly random? Why did it not occur in previous ceremonies but manifested at that precise moment, igniting the king’s hidden desires?

This is similar to the "butterfly effect" in chaos theory: "A butterfly flaps its wings in the Amazon, and weeks later, a tornado forms in Texas." The butterfly does not create the storm, but its minute influence triggers a chain reaction within the atmospheric system, ultimately leading to a significant outcome.

Every seemingly trivial encounter, every minor decision, may be setting the stage for the future. Even the most ordinary passersby or fleeting moments can become the keys that reshape our destinies.

So, let us cherish every moment, every person, and every event in our lives. These seemingly random encounters and small details, when woven together, form our one-of-a-kind life journey, leading us toward a brighter future.

Looking back, which people and events have brought you to where you are today?

Observing Precepts and Culture

February 27, 2025

Buddhist precepts generally refer to fundamental ethical guidelines set by the Buddha for practitioners, including abstaining from killing, stealing, false speech, sexual misconduct, and intoxicants. As the foundation of the Threefold Learning—morality, concentration, and wisdom—precepts serve as the gateway to spiritual insight, emphasizing the principles of “selflessness and letting go,” or in other words, “emptiness.” Since the transmission of Buddhism across various countries, precepts have not only become a cornerstone of personal spiritual cultivation but have also deeply influenced ethics, arts, education, and even governance models in different cultures. As nations assimilated Buddhist thought, they integrated it with local traditions, creating unique cultural manifestations.

1. China: The Spirit of Precepts in the Fusion of Confucianism, Daoism, and Buddhism

Since its introduction during the Eastern Han Dynasty, Buddhism in China has undergone a long process of translation, dissemination, and integration. Confucianism emphasizes benevolence and propriety, Daoism advocates natural spontaneity, while Buddhist precepts focus on refraining from evil and purifying the mind. These three traditions have long influenced one another, shaping China’s unique spiritual and cultural atmosphere. The Five Precepts of Buddhism not only guide monastics but have also gradually become ethical guidelines for lay practitioners. For example, the precept of “not killing” aligns with Confucian benevolence, fostering vegetarian culture and acts of charity, while “not lying” serves as a moral benchmark for honesty and courtesy.

Additionally, Confucian “Doctrine of the Mean” and Daoist “Wu Wei” (non-action) reflect the peaceful spirit of Buddhist precepts, promoting a balance between inner cultivation and outer harmony. The strict discipline of monastic life and its simplicity have profoundly influenced Chinese poetry, calligraphy, painting, and music. From the meditative discourses of Wei-Jin scholars Ji Kang and Ruan Ji to the pastoral retreat of Tao Yuanming, from Tang poets like Wang Wei and Bai Juyi, who infused their poetry with Buddhist wisdom, to the Song Dynasty’s Su Shi and Huang Tingjian, whose writings embody the notion of “selflessness,” Buddhist influence has shaped a unique aesthetic of serenity, transcendence, and emptiness in Chinese traditional arts.

2. Japan: Precepts and Minimalist Aesthetics in the Land of “Chrysanthemum and the Sword”

Although Japanese Buddhism was initially influenced by China, its localization led to an emphasis on maintaining inner purity and formal discipline rather than rigid adherence to precepts in daily life. The Japanese cultural dichotomy, described as “The Chrysanthemum and the Sword,” embodies both refined elegance and the warrior spirit. The philosophy of “ichi-go ichi-e” (one time, one meeting) in tea ceremonies, the values of loyalty, courage, honor, and justice in Bushido, and the minimalist beauty of Zen gardens all highlight the pursuit of simplicity, restraint, and subtlety.

Modern Japanese etiquette—such as bowing frequently and avoiding unnecessary disturbances in public—naturally reflects a deep sense of self-discipline. Even in contemporary fashion, brands like Uniqlo integrate this philosophy, prioritizing both functionality and aesthetics, showcasing how traditional aesthetics continue to influence modern design.

3. Korea: The Legacy of the Jogye Order and the Resonance of Precepts

Korean Buddhism, largely influenced by Chinese Chan (Zen) Buddhism, flourished during the Goryeo period but faced challenges under the Confucian dominance of the Joseon Dynasty. Despite historical suppression, precepts remained a fundamental principle for personal cultivation and family ethics. Today, Korean Buddhism, led primarily by the Jogye Order, emphasizes monastic discipline and has revived interest in precepts through television, online media, and public outreach. This revival has made Buddhist ethical teachings an integral part of modern Korean cultural identity.

4. Thailand, Laos, and Myanmar: The Everyday Practice of Theravāda Precepts

In Theravāda Buddhist countries like Thailand, Laos, and Myanmar, precepts are seamlessly woven into daily life. Most Thai men participate in temporary ordination as a rite of passage, experiencing monastic life not only as a spiritual practice but also as a form of social responsibility. Similarly, in Laos and Myanmar, laypeople accumulate merit by observing precepts, fostering both personal well-being and social harmony. Monasteries in these nations serve as religious, educational, and charitable centers, where magnificent stupas, sacred scriptures, and almsgiving rituals embody the living tradition of Buddhist ethical practice.

5. Vietnam: The Fusion of Chinese Mahāyāna and Theravāda Traditions

Vietnamese Buddhism integrates elements from both Chinese Mahāyāna and Theravāda traditions, forming a distinctive dual character. Contemporary figures like Thích Nhất Hạnh emphasize mindfulness and direct experience, promoting an approach that balances traditional solemnity with modern vitality. This integration continues to shape Vietnamese religious and cultural life.

6. The Influence of Precepts on Western Culture

The Buddhist principles of introspection, simplicity, and self-discipline have also subtly influenced the West. Steve Jobs’ pursuit of minimalism in Apple’s design reflects the Buddhist concept of “emptiness” and the aesthetic of “less is more.” Musicians like The Beatles and Bob Dylan have incorporated themes of inner peace and self-restraint into their works, echoing the spirit of Buddhist meditation and self-awareness. Similarly, minimalist movements in modern Western art—ranging from painting to sculpture—have been inspired by Zen aesthetics, introducing new dimensions of beauty.

7. Conclusion

As a fundamental teaching of the Buddha, precepts have deeply embedded themselves in the cultural fabric of various nations. Beyond being moral guidelines, they have played a vital role in shaping national identity, artistic expressions, and societal values. Whether in the East or the West, the spirit of precepts provides a path to inner awakening and social harmony. In an era of accelerating globalization, cultural exchange continues to encourage the mutual enrichment of traditions, fostering a path of balanced development and peaceful coexistence.

Everything Is the Best Arrangement

March 6, 2025

The commonly seen Taiji (Yin-Yang) symbol offers a vivid and intuitive explanation of the world:

A complete and harmonious world consists of both black and white, each occupying half of the whole. Within the black, there is white; within the white, there is black.

This static form of the Taiji diagram also represents the duality of Yin and Yang in the Yi Ching (Book of Changes):

Opposing forces are not only contradictory but also complementary—everything contains its opposite. Love exists within hatred, good within evil, beauty within ugliness.

When the Taiji symbol begins to spin, people perceive the transformation of these forces—good and evil, love and hatred, fortune and misfortune—evolving and intertwining. At higher speeds, the entire symbol may even appear as shades of gray.

Yes, the world is rarely absolute—most things exist in a gray area.
Yes, life is ever-changing—everything is in constant motion.

A Story: Everything Is the Best Arrangement

Once upon a time, a king went hunting and was bitten by a lion, losing a finger. When he returned, his most trusted minister said, “Everything is the best arrangement.”

The king was enraged and had the minister imprisoned.

Later, on another hunting trip, the king was captured by a tribe of cannibals. However, they spared him because they refused to eat someone with a missing finger.

Upon his return, the king released the minister and wanted to express his gratitude. But the minister replied, “You lost a finger, so you were spared. I was imprisoned, so I didn’t accompany you and was not eaten by the cannibals. Everything truly is the best arrangement.”

“Blessings and misfortunes are intertwined.”
“What appears as a loss may turn out to be a gain.”

Echoes in the Valley

March 11, 2025

When we stand in a valley and shout “Hello,” the echo that returns to our ears is always “Hello!”—nothing more, nothing less.

This interplay of action and reaction is not limited to sound but extends to all aspects of life and relationships.

This applies to interactions between people, as well as between humans and animals, trees, flowers, and even seemingly inanimate objects—a car, a table, a house.

When we harbor kind thoughts, cultivate gratitude, treat others with kindness, and extend a helping hand, the world reciprocates with goodwill. Even our cars, when driven with appreciation, seem to break down less often, making our journeys smoother and safer.

Conversely, if we approach life with indifference, life will mirror our attitude. This principle also applies to words. Careless words—harsh remarks, flippant comments, or reckless statements like, “If I ever end up like so-and-so at that age, I’d rather…” or “I never get sick” or “I’ve never had a car accident”—may seem trivial at the moment but could unknowingly invite unnecessary risks. Without the protection of guardian deities, we, with our accumulated karma and mortal frailties, are always susceptible to illness or misfortune.

Acts of kindness and good intentions are like planting wholesome seeds; one day, they will bear sweet and nourishing fruit.
Words and actions filled with negativity, like sowing poisonous weeds, will eventually lead to suffering.

Life spans mere decades, yet this universal principle remains unchanged.

May we all nurture kindness, help others, turn toward goodness, and awaken to wisdom—walking the path of freedom and liberation.

Precepts and Ecology

March 15, 2025

Hello everyone! Welcome to the Lotus Pond Meditation Center. I’m Kevin, and today I’d like to share with you a theme that connects Buddhist ethics with modern life—“Precepts and Ecology.”

In recent years, ecological disasters have frequently entered our sight. From the wildfires in California earlier this year to the recent earthquake in Myanmar, countless people have suffered immense pain. These events not only devastate human society but also inflict tremendous harm upon animals, plants, and the natural environment. From the Buddhist perspective, all disasters arise from causes and conditions; none can escape the law of karma.

In the Buddhist worldview, all beings—regardless of skin color, race, faith, or nationality—belong to one interdependent whole. Every phenomenon in the universe, from vast mountains and rivers to the smallest insects and flowers, shares a common origin with humankind. This means that all beings are one: you are me, and I am you. To harm other beings is to harm ourselves; therefore, protecting the ecosystem is in essence protecting our own existence. Once we violate this cosmic law, we inevitably face its counteraction—manifested as natural calamities, social turmoil, or even decline in our personal health and fortune.

The Buddhist precepts—such as the Five Precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not taking intoxicants—guide us to restrain greed and reduce harm to the world. On the surface, these may seem like personal ethical rules. Yet, on a deeper level, they serve as the foundation for a peaceful and sustainable ecological order.

1. The Precept of Non-Killing: The Core of the Buddhist Ecological View

Among the precepts, non-killing occupies the most essential position. From an ecological standpoint, it embodies respect for all forms of life. The biodiversity of nature is the foundation of the Earth’s stability and prosperity. Every species, no matter how small or seemingly insignificant, plays a unique and indispensable role in the web of life.

Take insects, for example: they are vital for pollination. Bacteria and fungi decompose organic matter, ensuring the cycle of nutrients. However, when humans slaughter animals indiscriminately or destroy their habitats, the delicate balance of ecosystems collapses.
Within an ecosystem, all living beings are linked through complex food chains. Overhunting or overfishing one species can trigger a chain reaction that endangers the entire system. For instance, excessive hunting of predatory fish in the ocean leads to the overgrowth of their prey—small fish and shellfish—which then affects algae growth and disrupts marine balance.

The Buddhist practice of “life release” (fangsheng) embodies the spirit of non-killing and reverence for life. Yet, we must also be cautious not to fall into exploitative cycles such as “buy–release–recapture–resell.” In truth, the most effective way to practice non-killing is through vegetarianism and the restraint of appetite.
Driven by human greed, countless animals—pigs, cows, chickens, fish, deer, and more—are raised and killed for consumption. This mass production not only causes immense suffering but also consumes vast amounts of land and vegetation, accelerating deforestation, global warming, and other ecological crises.

2. The Precept of Non-Stealing: Respecting and Protecting Ecological Resources

The precept of non-stealing teaches respect for others’ property and resources. On a global scale, it calls for restraint in exploiting the Earth’s limited resources—such as forests, water, and minerals.
To “not steal,” in the ecological sense, means to refrain from exploitative use and to act in harmony with both social and environmental justice.

Forests, for instance, are vital for preserving soil fertility, purifying water, and maintaining the integrity of ecosystems. Illegal logging or unregulated mining for personal profit is not only unlawful but also a grave violation of ecological ethics.
In some South and Southeast Asian countries, Buddhist monks have initiated a remarkable practice known as “ordaining trees.” By symbolically granting trees the monastic precepts, they remind people of the sacredness of life and the need to protect forests from destruction. This beautifully merges Buddhist compassion with modern ecological preservation.

3. Other Precepts: Cultivating Ecological Ethics

Beyond non-killing and non-stealing, the other precepts—such as refraining from lying, sexual misconduct, and intoxicants—also nurture inner discipline and ethical awareness. In the ecological realm, this translates into responsible habits such as reducing waste, respecting all living beings, and living in harmony with nature.

The practice of observing precepts helps cultivate the Four Immeasurable Minds—loving-kindness, compassion, joy, and equanimity. Through this process, practitioners develop empathy toward all beings and a heartfelt wish to alleviate their suffering. When extended to ecological awareness, this compassion becomes care for natural resources and concern for the planet as a whole.

When we view the world with a compassionate mind, we naturally engage in actions that protect the environment—such as tree planting, wildlife conservation, and promoting sustainable living. Moreover, our actions influence others around us, spreading the spirit of ecological mindfulness and helping to build a society that values life and harmony with nature.

Conclusion

In the modern age of ecological crisis, the Buddhist precepts embody profound wisdom and relevance. They are not merely religious disciplines but also practical guidance for building a sustainable world. By integrating the principles of restraint, compassion, and respect for life, we can help humanity and nature achieve genuine harmony and co-existence.

Lessons Across Lifetimes

March 22, 2025

As the saying goes, “No gold is pure, no person is perfect.” Apart from the great Buddha himself, no one is without flaws.

Each person has strengths, but also weaknesses.

Some are skilled with words but timid in action, unable to face the battlefield.
Some excel in martial prowess but remain illiterate, unable to recognize even a simple verse.
Similarly,
Some are talented in business, others in politics, while others thrive in agriculture.

Though every field has its own masters, few can claim mastery in all.

This is precisely why we must continuously learn, refine ourselves, and fill in the gaps in our understanding. Every deficiency is a lesson waiting to be completed.

Only when we eliminate our weaknesses and approach wholeness can we, like the Bodhisattva Guanyin, manifest in myriad forms to aid sentient beings.

As described in scriptures such as the Jataka Tales, Shakyamuni Buddha, in his past lives, took on countless forms—a king, a merchant, an elephant, a monkey, a deer—each time entering the world to guide and teach. Through these experiences, he accumulated vast wisdom and the ability to understand the habits and tendencies of beings across all realms. This profound insight allowed him to compassionately liberate beings, whether they were born from eggs, moisture, wombs, or transformation.

Similarly, the Pure Land of Amitabha Buddha is not a mere happenstance—it is the result of infinite eons of cultivation and refinement. But what kind of vision and effort does it take to create a land that all beings long for? It requires both wisdom and skill. The boundless beauty and splendor of the Western Pure Land are testaments to Amitabha Buddha’s lifelong dedication to learning and growth.

On the path of Buddhism, we too must continually perfect ourselves and strive toward becoming well-rounded beings. Every act we perform—whether gardening, driving, or cooking—is a part of our spiritual practice, a step toward building our own enlightened world.

No effort is ever wasted.
Everything we do is a lesson we must learn, not just in this life but across lifetimes.

Love Given, Love Returned

March 25, 2025

"Love given is love returned, and blessings bestowed bring blessings back." Everything we give will one day return to us in some form.

Whether it is words of comfort, acts of kindness, or support in physical labor or financial aid—once the time is ripe, these benevolences will find their way back to us, sometimes subtly and imperceptibly. Conversely, slander, deceit, or harm inflicted on others may one day bring unexpected repercussions.

There is an old saying: "Water helps the fish, and the fish help the water." In the past, mutual assistance was common in rural communities. During the busy harvest seasons, neighbors would help each other reap crops; for weddings, funerals, and other significant events, the whole village would come together. Gratitude was often expressed in a simple yet sincere manner—by preparing a bountiful meal to thank those who lent a helping hand.

In such an ecosystem of mutual support, a person who treated others well would receive help naturally when needed, without having to plead for it or pay extra. In an agrarian society, life revolved around human connections and reciprocity. Every household relied on one another—helping today meant being helped tomorrow, ensuring that no one faced hardships alone.

However, a person who is lazy and selfish, always taking without giving, will find themselves abandoned when difficulties arise. Without strong family support or financial stability, they would struggle to cope.

Among the "Five Blessings"—longevity, wealth, health, virtue, and a peaceful passing—the last one, a good death, is the most difficult to attain. It concerns not only this life but also the next. We've all heard stories of people exhausting their life savings in ICU wards, leaving their families burdened with debt. Such an end is far from ideal, and even more uncertain is what follows—where will they go after death?

By practicing vegetarianism, keeping moral precepts, chanting the Buddha’s name, reciting scriptures, and offering prayers, we bring blessings to countless seen and unseen beings. These efforts are never in vain. "When one does good, even if blessings have not yet arrived, disasters have already been warded off." Even if we don’t see immediate rewards, our actions are already protecting us from harm, bringing peace and fortune to ourselves and even our descendants. They also accumulate the merits needed for a favorable rebirth and, ultimately, enlightenment.

May we all cultivate virtue and accumulate blessings, setting forth on the path to liberation!

The Monkey King and the Human King
April 7, 2025

A long time ago, before the Blessed One attained Buddhahood, he was once reborn as a wise and compassionate Monkey King. He led a troop of five hundred monkeys who lived in the dense forests of the Himalayas. Their lives were simple and peaceful, sustained by the fruits of the mountains. Among all the trees, they cherished most a great mango tree whose fruits were sweet and nourishing, bringing both joy and sustenance.

One day, a ripe mango fell into the river and drifted downstream, where it was picked up and offered to the King of Benares. The king, astonished by its exquisite taste, immediately ordered his men to find this tree. With soldiers, he journeyed into the forest. From a distance, he saw the troop of monkeys happily eating mangoes. Greed stirred in his heart, and he commanded his archers to surround the forest and kill every monkey, so that the mango tree would be his alone.

The monkeys were thrown into panic at this sudden threat. But the Monkey King remained calm. Climbing to the highest branch, he surveyed the river and the forest. Across the waters he saw a safe stretch of woodland. With resolve, he made a great decision: he would use his own body as a bridge for his people’s escape.

He tied his waist with vines, leapt from the tall tree, and stretched himself across the chasm, suspending his body in midair so that his companions could cross upon his back to safety. One by one, the monkeys fled across him to the far side. By the time the last monkey reached safety, the Monkey King was utterly exhausted. The vine snapped, and he fell into the gorge, gravely injured and near death.

The king of Benares, who had witnessed the entire scene, was deeply moved. He ordered his men to carry the Monkey King to his royal bed and tend to his wounds. He asked him, “You knew you would die. Why did you still sacrifice yourself to save the others?”

The Monkey King smiled and said, “I am their king, but more than that, I am their protector. A true leader does not rule through power, but safeguards with compassion. I would rather give up my life than see them perish in vain.”

In the end, the Monkey King succumbed to his injuries. The human king built a temple and raised a monument in his honor, so that his selfless spirit would be remembered for all time.

This story reveals one of the Buddha’s past lives of cultivation. But it is more than a touching fable—it is a profound teaching:
True practice is not merely about seeking personal liberation and withdrawing from the world. At the crucial moment, it is the willingness to bear the burden, to give of oneself, to walk the Bodhisattva path—crossing the sea of suffering with all beings, taking their pain as one’s own.

In today’s world, beings may not be threatened by hunters’ arrows, but by greed, anger, delusion, by endless competition and the anxieties of the heart. If we can make a vow to be like that Monkey King—offering our time, our energy, our wisdom to ease the suffering of those around us—then we are walking the path of self-benefit and benefit to others, the path of awakening that liberates both self and others.

The Monkey King Saves His Mother
April 10, 2025

Today, I would like to share with you the classic story of “The Monkey King Saves His Mother.”

One year, during the summer retreat, the Buddha ascended to the Heaven of the Thirty-Three (Trāyastriṃśa Heaven) to teach the Dharma to his mother, Lady Māyā. After completing his discourse and returning to the human realm, he said to his disciples:

“It is not only in this present life that I remember my mother and repay her kindness. Throughout countless past lives, I have continually sought to return my mother’s care and relieve her suffering.”

The Buddha then told this story from one of his previous lives:

Long ago, deep in the forests of the Snow Mountains, there lived a troop of monkeys led by a wise Monkey King. Under his guidance, the monkeys foraged freely and lived in peace.

One day, hunters set traps in an attempt to capture them. The Monkey King sensed the danger and immediately reassured his followers:
“Do not panic. I will find a way to destroy these traps so that all of you may escape safely.”

With extraordinary wisdom and courage, he led the troop out of danger. But on the way back, he realized that his own mother was missing. The truth was that the aged mother monkey, while carrying a young monkey on her back, had fallen into a deep pit.

Without a moment of hesitation, the Monkey King turned back, determined to find her. At last, when they reached the pit, he did not recklessly jump in. Instead, he directed his followers to form a chain, each grasping the other’s tail, creating a long “chain of life.” He then descended into the pit himself, lifted his mother onto his back, and carried her to safety.

The Monkey King’s wisdom and compassion were revealed not only in saving his entire troop, but also in the deep love he showed toward his mother. When she was in danger, he neither considered his own safety nor dismissed her as weak and old. With all his strength, he gave everything to rescue her from peril.

Through this story, the Buddha emphasized two essential principles of practice:
Compassion and Filial Piety.

Compassion is the foundation of the path. As the saying goes, “Great compassion arises without conditions; profound empathy arises from seeing all beings as one.” A practitioner must treat all beings with kindness, seeing their suffering as one’s own, and offering help with a caring heart.

Filial piety is not only an ethical responsibility of children toward their parents in human society; it is also a deep respect and responsibility toward all life. As the Brahmajāla Sūtra teaches: “All men are my fathers, all women are my mothers.”

Wherever we are, we should live with gratitude. Above all, we must never forget the kindness of our parents. By cultivating compassion and always keeping the resolve to relieve the suffering of others, we move toward true liberation and the fullness of wisdom.

That concludes today’s sharing. May you all swiftly attain Buddhahood!

A Human Life Is Like a Bridge
April 20, 2025

Hello everyone! Today I’d like to share a story from the Buddhist scriptures, specifically from the Taishō Tripiṭaka, Volume 17, The Sūtra of Seeing the Truth (Fo Shuo Jian Zheng Jing).

There was once a monk named Jian Zheng. Having only recently gone forth into the monastic life, he still carried many doubts in his heart. He often thought to himself:

“The Buddha teaches that there is life after death. But why has no one ever come back from the afterlife to report it to us? I should bring this question directly to the Buddha.”

This is a doubt many modern people also have. Like Jian Zheng, because they have not seen clear evidence of past or future lives with their own eyes, it is difficult for them to believe wholeheartedly in the reality of rebirth.

The Buddha, with his wisdom, not only dispelled Jian Zheng’s doubts, but also explained in detail how consciousness transforms during the process of life and death. The teachings there are vast—we cannot cover them all today. Instead, let us focus on just one passage.

The scripture says:
“Just as on a great bridge, travelers come and go without end; so too does the Buddha see beings traveling back and forth through the five paths, as one would watch people crossing a bridge.”

Here, “paths” (dao) means roads. Though the text says “five,” it actually refers to the six destinies (the Indian tradition often combines the realm of asuras with that of gods). The imagery of “bridge” and “roads” makes the metaphor especially vivid.

Why use the image of a bridge? Because the various states of existence are like different tracks, and the bridge is what connects them. For example, in Chinese folklore, the “Bridge of No Return” (Naihe Bridge) is seen as the passage from the human world to the underworld.

For us in modern society, these tracks might be birth, schooling, work, marriage, raising children, retirement, aging, and death. In premodern agricultural life, “schooling” might be replaced with tending sheep or tilling fields, but the overall pattern remains much the same. Along the way, illness is ever-present, and many pass away before they even reach old age. Stripped of its social layers, the human journey boils down simply to birth, aging, and death—or further reduced, just birth and death.

If we could pierce through the dimension of time and see the truth of life, we would realize that a human lifespan is nothing more than walking along a pre-set track—from birth to death—without much room for escape.

The Buddha not only saw the entire bridge and the whole road clearly, but also saw how most beings wander endlessly, crossing from one bridge to the next, moving ceaselessly between the six paths of rebirth.

Six bridges, six roads. Life is fleeting. Death and rebirth are the great matter. Impermanence is swift.

The road lies ahead, and the road lies beneath your feet.
Which one will you take?

That concludes today’s sharing. May you all swiftly attain Buddhahood!

How Does Buddhism View the Parent-Child Relationship?
May 5, 2025

Hello everyone! Today I would like to share some reflections on the parent-child relationship based on the Mūlasarvāstivāda Vinaya Middle-length Sutra (大正藏, Vol. 4).

Throughout human history, from matrilineal to patrilineal societies, kinship has always been the core element for the survival of clans and the distribution of resources. Around 2,500 years ago, Confucian culture arose in China and became a dominant force in politics and society. It emphasized blood ties, especially the bond between father and son, and extended this concept to broader social relationships such as ruler and subject. Kinship was thus seen as the cornerstone of social order.

Even today, society at large holds a deep-rooted consensus: blood ties matter above all. Even those who do not consciously identify with Confucian culture often instinctively regard their children as the continuation of their own lives, projecting endless hopes onto them.

Buddhism, however, offers a different perspective. The Dharma does not place blood relations above everything else. In the Mūlasarvāstivāda Vinaya Middle-length Sutra, there is a record of the Buddha teaching King Bimbisāra about the nature of parent-child relationships:

“All beings revolve in birth and death due to attachment and affection. Parents may say, ‘This is the child I gave birth to; this is my son.’ Yet the child is not truly produced by the parents. It is because of past-life observance of precepts that one is able to be born as a human.”

The Buddha also asked the king whether parents could know in advance if their unborn child would be blind or deaf in the womb. The king replied that they could not. The Buddha explained that such conditions arise from the child’s own past karma, not because of the parents. Likewise, if a child is born wise or virtuous, it is also the fruit of their own previous cultivation, not the result of parental effort.

The background of this teaching relates to King Bimbisāra’s son, Ajātaśatru, who later killed his father. When the Buddha first met King Bimbisāra, he had already foreseen this tragic event. Later, when the king was imprisoned by his son, he recalled the Buddha’s earlier teaching on the nature of family bonds.

As the Buddha explained: if life were confined only to this one existence, then blood relations would indeed be of utmost importance. People would naturally see their children as the continuation of their own lives after death—carrying their genes and embodying their hopes. Thus they would say, “This is the child I bore; this is my son.”

But from the Buddhist view of samsāra, life is beginningless and endlessly reborn. Each child is an independent being, able to be born as human because of past observance of moral conduct, and becoming one’s child only because of karmic affinity with the parents. A child’s health, intelligence, wealth, and status are all shaped by their own karmic causes, not granted by the parents. Children are therefore not simply an extension of their parents’ lives. Instead of placing all hopes on their offspring, each person should carefully reflect upon their own future rebirth.

The Buddha further taught:

“The origin of human life: from ignorance comes form, from form arises attachment, from attachment arises consciousness, from consciousness arises craving. From craving come father and son, from father and son comes affection, from affection arises sorrow and grief. Thus beings revolve endlessly through the five realms, never ceasing. Yet people do not know where they came from, nor where they are going. They do not recognize the root, but merely apply names such as ‘father’ and ‘son.’ Only those who realize the Path can know the true origin. Birth and death arise from ignorance; all is impermanent. Great King, receive and uphold this teaching!”

This points out further that blood relations in this life are temporary and conditional. The bond of parent and child is rooted in craving, which itself arises from ignorance—the very root of the cycle of birth and death.

Only by renouncing the five desires and cultivating the holy path can one overcome the poisons of greed, hatred, and delusion, and thereby cross beyond the ocean of suffering that is saṃsāra.

That is today’s sharing. May all of you swiftly attain Buddhahood!

The Story of Novice Monk Junti
May 15, 2025

Hello everyone! In the treasury of Buddhist stories, many accounts describe the Buddha and his disciples guiding beings toward liberation.

Today I would like to share the story of Śāriputra, foremost in wisdom among the Buddha’s disciples, and how he helped save a life. This story is recorded in the Sūtra of Wise and Foolish (賢愚經), in the section on Novice Monk Junti.

Śāriputra possessed extraordinary abilities, often using his divine eye to observe sentient beings. Whenever he saw that the karmic conditions for liberation were ripe, he would go forth to guide them.

One day, he saw with his divine eye a dying stray dog, curled up on the ground and barely breathing. With his great wisdom, Śāriputra knew that this was no ordinary dog, but a fallen practitioner whose karmic punishment was about to end. His wholesome roots were about to mature—the chance for liberation was near!

Śāriputra went into the city for alms, and afterward returned to the dog and fed it. After eating, the dog summoned all its strength to stand, licking Śāriputra’s feet as if to express gratitude. Seeing this, Śāriputra expounded the Dharma to the dog. As it listened quietly, the dog passed away peacefully. It was then reborn into the household of a Brahmin in the city of Śrāvastī.

Some time later, while on his alms round, Śāriputra stopped by the Brahmin’s home and asked:
“I have heard that you have a son. Would you allow me to take him as a novice monk under my care?”
The Brahmin replied:
“Yes, I do have a son named Junti, but he is still too young. When he grows older, I will let him follow you.”

Years passed quickly, and when Junti turned seven, Śāriputra once again approached the Brahmin with the same request. This time, the Brahmin consented, and Junti became a novice monk under Śāriputra’s guidance.

At Jetavana Monastery, Śāriputra carefully taught Junti the Dharma. Before long, Novice Junti attained the state of Arhat. Using the power of recollecting past lives, he realized the karmic causes that had led him to this liberation. Out of deep gratitude, he vowed to serve Śāriputra for life, remaining a novice monk and never receiving full ordination.

But the story does not end here. The sutra also explains why Junti had previously fallen into the animal realm as a stray dog.

The origin of this karma goes back to the time of Kāśyapa Buddha. In that era, a young monk with a beautiful voice once heard an elder monk speak with a harsh, muffled tone. Arrogantly, the young monk mocked him, saying:
“Elder, your voice is like a dog barking!”

The elder calmly replied:
“I have already attained the Arhat path. All the practices and virtues of a monk are fully complete in me.”

At once, the young monk broke into a cold sweat, overcome with fear and remorse. He sincerely repented before the elder, and the elder accepted his repentance. Nevertheless, because of his harsh and disrespectful words, this monk suffered the karmic retribution of being reborn as a dog for five hundred lifetimes. Fortunately, since he had lived a pure life as a monk, his wholesome karma eventually ripened, allowing him to be liberated when the time was right.

That young monk of the past was none other than Novice Junti in a later rebirth.

From this story, we can see not only Śāriputra’s vast compassion and vow to save all beings, but also the unfailing law of karma:

All phenomena are empty, but karma is never lost.
Every action—whether wholesome or unwholesome—will bring forth its corresponding result.

By turning our hearts toward goodness and awakening, we can free ourselves from the endless cycle of rebirth, transcend the six realms, and draw closer to the far shore of Nirvāṇa.

What inspiration do you take from the story of Novice Junti? Feel free to share in the comments below.

That concludes today’s sharing. May you all swiftly attain Buddhahood!

The Story of the Brahmin Heishi — What Does It Mean to Let Go?
June 10, 2025

Hello everyone!
Today I’d like to share with you a Chan Buddhist story from The Transmission of the Lamp (《五灯会元》). Its central theme is the practice of letting go.

The text recounts:

The Brahmin Heishi, using his supernatural power, held in his left and right hands a branch of the silk tree and a branch of the paulownia tree, offering them to the Buddha. The Buddha summoned him and said, “Put it down.” The Brahmin then placed down the flower in his left hand. Again the Buddha said, “Put it down.” The Brahmin then placed down the flower in his right hand. A third time, the Buddha said, “Put it down.”

The Brahmin said: “World-Honored One, both my hands are now empty. What more is there to put down?”

The Buddha replied:
“I do not mean for you to put down flowers. What you must let go of are the six external sense objects, the six internal faculties, and the six forms of consciousness. When all of these are released at once, with nothing left to cling to, that is the place where you are freed from birth and death.”

Upon hearing this, the Brahmin awakened to the patience of the unborn.

This story originates in the Sūtra of the Brahmin Heishi (《佛说黑氏梵志经》), which records the Buddha’s words:

“What I ask you to release is not the thing in your hands.
You must let go of the past, the future, and the present.
When nothing remains to hold on to, then you will cross beyond the sufferings of birth and death.”

The Buddha then spoke in verse:

You must let go of the beginning,
And also let go of the end.
With no abiding in the middle,
You will cross beyond the source of birth and death.

Within, the six sense entrances cease;
Without, conditions cannot arise.
When you set down the six feelings,
You swiftly realize the unconditioned.

Upon hearing this, the Brahmin reflected within:
“Not seeing a self or a ‘mine,’ I realize that mind itself is empty. The teaching, like medicine for sickness, has opened my deluded heart. It is as if the blind have gained sight, the deaf have gained hearing. Truly I now see, with the wisdom that knows all. To have encountered the Buddha is an immeasurable blessing.”

He then bowed at the Buddha’s feet and stood respectfully to one side. The Buddha, in accordance with his mind, further explained the Dharma, revealing the Dharma-grounds and the Three Gates of Liberation—emptiness, signlessness, and wishlessness. At that moment the Brahmin attained the state of non-retrogression, dwelling in fearlessness, free from all worries, praising the boundless virtue of the Buddha.

A Few Reflections

In the sutra, the Buddha speaks of “letting go of past, future, and present.” Some interpret this as the past mind, future mind, and present mind. But compared with the verse, the interpretation of six faculties, six objects, and six consciousnesses (as in the Transmission of the Lamp) seems closer to the true intent.

The story unfolds in two stages:

First, the Brahmin realizes that “mind itself is empty.”

Then, the Buddha further expounds the Three Gates of Liberation—emptiness, signlessness, and wishlessness—often taught in the Prajñā sutras. With this, the Brahmin attains non-retrogression and becomes free from all fear.

“Free from all worries” is precisely the state after letting go. It echoes the Heart Sutra:

“Relying on Prajñāpāramitā, the bodhisattva’s mind is without obstruction; without obstruction, there is no fear. Freed from deluded dreams and inversion, one attains Nirvāṇa.”
It also resonates with the Platform Sutra:
“Neither clinging inside nor grasping outside; coming and going freely. By cutting off attachment, one moves unhindered.”

So What Do We Let Go Of?

The Buddha was not asking the Brahmin to let go of flowers. He was pointing to something deeper: letting go of discrimination, of attachment, of clinging to the five desires and six sense objects, of self and dharma grasping.

Letting go is not mere renunciation—it is a core practice in Buddhist cultivation, and one of the essential gateways to liberation.

That concludes today’s sharing. May you all swiftly attain Buddhahood!

Respecting Differences, Going with the Flow
June 16, 2025

Today I’d like to share a short story with you. It is both humorous and thought-provoking.

The Story

On a sunny afternoon, a frog was resting by the mountain path. Its hind leg had been injured, so it couldn’t jump far and had to lean against a stone to take a break. Just then, a turtle slowly crawled by, carrying a rather self-important snail on its back.

The snail spotted the frog and cheerfully called out:
“Hey, friend! You look pitiful sitting there. Hop on—we’re going the same way!”

The frog couldn’t help but feel a little amused, but it gratefully jumped onto the turtle’s back. After all, hitching a ride was better than staying put.

Unexpectedly, the snail added with concern:
“Hold on tight! This turtle is amazingly fast. Every time I ride on its back, it feels like flying with the wind!”

Hearing this, the frog looked around and didn’t know whether to laugh or cry. This was “flying with the wind”? Left speechless, it simply stayed silent and kept riding along.

What can we learn from this story? At least three things:

Everyone has their own range of perception—we must respect differences.

In the adult world, some people cannot be changed—better to go with the flow.

On the road ahead, we can only choose our companions—we cannot reshape them.

Lesson One: Different Perceptions, No Need to Force Agreement

We often assume others should see things from our perspective and accept our judgment. But in fact, everyone’s perception is built upon their own experience.

What the snail calls “flying with the wind,” the frog hardly considers “moving.”
Between people, understanding can differ vastly. As the saying goes, “When paths differ, we do not walk together.”
Rather than insisting others understand us, it is wiser to respect differences and let each live in peace.

Lesson Two: Instead of Changing Others, Free Yourself

One of the biggest illusions in adulthood is: “I can change him/her.”

Some speak without thinking. Some are hot-tempered. Some always procrastinate. Some are forever one step behind… We remind them kindly, communicate sincerely, invest wholeheartedly—yet often end up disappointed.

Later we realize: forcing change never brings sweetness. It’s not that change is impossible, but in their life script, there was never a scene for you to rewrite.

Lesson Three: We Are Not Sculptors, Only “Selectors”

On life’s journey, we cannot control the wind, nor predetermine others’ personalities or pace. But we can choose—

Who are the ones fit to walk beside us?

A truly mature person doesn’t obsess over persuading or changing others. Instead, they choose companions who share their values, move at a similar rhythm, and treat each other with respect.

As Buddhism says:
“All phenomena arise from conditions; when conditions end, they cease.”
To walk together for a while is a gathering of conditions; when paths part, the conditions are exhausted. Why cling?

Final Reflection

The frog never experienced the thrill of “riding the wind, traveling a thousand miles.” Yet it didn’t mock the snail’s innocence, nor disrupt the turtle’s pace. It simply sat quietly, moving forward step by step.

Because it understood:
You cannot define another’s rhythm, nor should you break your own rhythm just to fit theirs.

Isn’t life itself a journey of “respecting differences” and “going with the flow”?

The Whip Still Falls, and the Work Still Gets Done
June 25, 2025

Once upon a time, there was a donkey in a village who thought itself very clever.
When its master told it to turn the mill, the donkey refused to move. Only after receiving a lash of the whip did it slowly take two reluctant steps, thinking it could get away with the trick. But the master, growing angry, whipped it again and again. The donkey, stung by pain, had no choice but to work unwillingly. By the end of the day, all the work was done—but the donkey was left covered in whip marks.

This simple fable reveals a truth about life:
Those who procrastinate and shirk responsibilities often end up suffering more pain, while the tasks themselves never truly go away. In fact, delay usually makes the price heavier.

In both life and work, are we sometimes like that donkey?
Faced with tasks, we push them away, avoid them, or stall for time.

For example:

Staying in bed ten extra minutes, only to miss the bus and delay the whole day.

Putting off review until midnight, burning tired eyes yet still failing to finish homework.

Postponing debt payments, until interest piles on top of the original sum.

Ignoring small health issues, only to let them grow into serious illnesses, costing more pain and more money.

We often assume there is still plenty of time, plenty of chances, and that responsibility can always be postponed.
But in reality, every task you avoid will return later—often in a harsher, more painful form.

Tasks do not disappear because you avoid them. They snowball, growing larger and heavier.
As the saying goes, “You may dodge the first day, but not the fifteenth.” In school, at work, in life—you will ultimately have to face what you’ve been avoiding.

And when forced to complete things at the last moment, you pay a higher cost: working under stress, enduring criticism, and leaving others with the impression that you are lazy or irresponsible—hurting your own future.
It is not others who eliminate you; it is your own inertia.

As the proverb warns: “If you don’t work hard today, you’ll work hard looking for a job tomorrow.”
What you postpone is not just a small task, but your very ability to take control of life.
What you delay is not merely time, but the easier path you could have taken.

You think you are saving effort, but in truth, you are only creating more trouble for your future self.
Those “whips”—whether criticism from others or pressure from life—could have been avoided.
But because you sought comfort in the moment, you ended up paying a heavier price.

The whip still falls, and the work still gets done—only with more pain, more urgency, and less dignity.

Being proactive is not about pleasing others, but about taking responsibility for yourself.

Wake ten minutes earlier, and you won’t rush in panic.

Prepare for exams in advance, and you’ll walk in with confidence.

Keep exercising, and you won’t regret it later from a sickbed.

There are no shortcuts in life—only timely action.
Life owes you nothing. More often, it is you who owe yourself the tasks left undone.

Learn to act early, act willingly, and life will eventually reward you.
Let this phrase be a reminder to us all:

“The whip still falls, and the work still gets done.”
Better to take initiative now than be forced later.
What you save is the whip; what you gain is freedom and dignity.

The Parable of the Blind Turtle and the Floating Log — A Truth Beyond Doubt
June 28, 2025

Hello everyone, today I’d like to share a classic Buddhist parable: “The Blind Turtle and the Floating Log.”

This parable is often cited to illustrate the rarity of obtaining a human birth. Its source is the Saṃyukta Āgama (Zá Āhán Jīng), where the Buddha explained:

Imagine if all the land on Earth were turned into a vast ocean. In this ocean there happens to be a single piece of wood, drifting with the waves, and on this wood there is one small hole. At the same time, there is a blind turtle with a lifespan of countless kalpas, surfacing only once every hundred years. The Buddha said: the chance of a sentient being obtaining a human body is even more difficult than that blind turtle surfacing and happening to put its head exactly through the hole in the floating log.

At first hearing, most people feel this is just an exaggerated metaphor, not to be taken literally. But if we compare today’s human population of around 7 billion with the sheer number of living organisms on Earth, we will see that the probability is indeed unimaginably small.

Scientific data shows that in just one gram of topsoil (about a small spoonful), there are billions of microorganisms and tens of thousands of species:

1. Between 1 million (in dry soil) and 100 billion (in forest soil) bacteria.

2. 10,000 to 100,000 protozoa.

3. 100 to 500 beneficial nematodes.

4. Several thousand small arthropods.

Even if we exclude single-celled organisms such as bacteria and protozoa, and count only nematodes and tiny arthropods as sentient beings, then in just one cubic meter of soil, the number of these creatures is already comparable to the entire human population of 7 billion.

Now, how many cubic meters of topsoil are there across the Earth’s surface? The number is truly beyond measure.

From this perspective, we can see that the parable of the blind turtle and the floating log is not an exaggeration at all. To be born human is exceedingly rare and precious. Naturally, this leads us to an important conclusion:

The joys and sorrows, gains and losses of human life are not what truly matter. The foremost concern should be ensuring that we do not lose this human body.

And how can we ensure that? At the very least, by upholding the Five Precepts:

1.   Do not kill.

2.   Do not steal.

3.   Do not engage in sexual misconduct.

4.   Do not lie.

5.   Do not consume intoxicants.

Only by observing the Five Precepts can we avoid losing this rare human existence. With this precious opportunity, we can then practice diligently, cultivate wisdom, and gradually move toward liberation.

Being born human is no small matter. Let us not, for the sake of fleeting desires and the dust of the senses, lose the human form we have so arduously gained.

That’s today’s sharing. May all of you preserve your human birth and quickly attain Buddhahood!

(Personal reflection, for reference only)

From the Saṃyukta Āgama (No. 406):

Thus have I heard.
At one time, the Buddha was staying in the lecture hall near the Monkey Pond.
The Blessed One said to the monks:

“Suppose the great earth were entirely covered by ocean. Within it dwells a blind turtle, whose lifespan is countless kalpas, surfacing once every hundred years. In this ocean drifts a piece of wood, with a single hole, carried east or west by the wind. Monks, what do you think? Could that blind turtle, when it surfaces, happen to put its head through the hole?”

Ānanda replied:

“Impossible, World-Honored One! Why? If the turtle surfaced in the east, the log might be drifting west. If the turtle rose in the south, the log might drift north. Surrounded by winds and waves, how could they possibly meet?”

The Buddha said:

“Ānanda, though difficult, it is not impossible—the turtle may still at times meet the log’s hole. But foolish beings, drifting in the five destinies, to regain human birth is even harder than that. Why? Because such beings do not live according to Dharma, do not cultivate virtue, do not practice truth. Instead, they harm one another, the strong oppressing the weak, committing countless evils. Therefore, monks, you should diligently cultivate the Four Noble Truths without interruption, arouse earnest aspiration, and train in the path of liberation.”

When the Buddha finished speaking, the monks rejoiced in his words and put them into practice.

The Heavenly Maiden Reborn as a Pig
July 7, 2025

Hello everyone! Today I’d like to share with you a story about a heavenly maiden who, after exhausting her blessings, was reborn as a pig.
This story comes from the Miscellaneous Parables Sutra (Za Piyu Jing).

One day, the Buddha together with the community of monks went to Śrāvastī to beg for alms. On the roadside outside the city, they saw an old sow lying in a filthy cesspit with her piglets.

The Buddha then said to Ānanda:
“Countless kalpas ago, there was a wealthy elder who had no sons, only a single daughter. This daughter was not only beautiful in appearance but also endowed with keen intelligence and wisdom.

One day, she asked her parents a profound question in verse:

‘All waters flow swiftly by,
The joys and sorrows of the world alike.
From where do they first arise?
And when will they finally cease?’

Her parents praised her deeply but could not answer. So they invited many learned Brahmins, offered them rich gifts, and posed the verse to them. Yet none could respond.

Later, the elder offered a large platter filled with seven kinds of precious jewels, saying:
‘Whoever can resolve this verse, this treasure shall be his.’

A certain Brahmin, greedy for the wealth, carelessly replied:
‘These matters are empty—there is nothing at all.’

The elder’s daughter reflected upon this reply and attained the meditative state of the Realm of Nothingness (the third heaven of the Formless Realm). Overjoyed, she said:
‘Truly, you are a great master who has given me profound insight!’

After her death, she was reborn in the Heaven of Nothingness. For forty kalpas she enjoyed the bliss of this celestial realm. But when her heavenly merit was exhausted, she fell into the animal realm and was reborn as a pig.

The Buddha explained:
‘That young woman who once asked profound questions in verse is now this old sow lying here. Had she met a true teacher then, she could have attained the path and realized liberation. But because she cultivated only meditative absorption without wisdom, when her heavenly blessings ended, she still fell back into saṃsāra as an animal.’

If we divide the story into two parts, we gain very different impressions of her fate:

In the first half, the elder’s daughter appears as a prodigy. As a child she asked such a deep question, and upon hearing just a single careless reply, she could enter profound meditation. She seemed to be a rare vessel of sharp faculties and past blessings—an extraordinary practitioner, admired by all.

Yet in the second half, this same prodigy, after enjoying forty kalpas in the formless heavens, was reborn as a pitiful sow wallowing in filth. What sorrow this evokes!

Why did this happen?
It was because she had concentration but lacked wisdom. Meditation alone cannot cut off the root of birth and death.

Thus, no matter how lofty meditation may seem, it still belongs to the realm of saṃsāra. Without using concentration to give rise to wisdom, it ultimately comes to nothing.

Therefore, if one has not studied the sutras and developed wisdom, one should not rush into meditation practice. Otherwise, one remains caught in the cycle of birth and death, still revolving within the Six Realms.

As disciples of the Buddha, only by diligently cultivating morality, concentration, and wisdom—and extinguishing greed, anger, and delusion—can we break the torrent of birth and death and escape the sea of suffering in saṃsāra.

That concludes today’s sharing.
May you all swiftly attain Buddhahood!

Attaining Liberation by Following the Teachings
July 15, 2025

Hello everyone, today I’d like to share with you two classic analogies from the Saṃyukta Āgama (827):
the farmer tilling the field, and the mother hen hatching her eggs.

Through these parables, the Buddha reveals to us that spiritual practice is in fact a natural process of ripening.
As long as we rely on the Buddha’s guidance and faithfully practice as instructed, we will surely attain the fruits of the path.

It is just like the farmer cultivating his field:
he plows the soil deeply, irrigates at the right time, applies fertilizer properly, diligently removes weeds, and patiently waits for the season.
When the conditions mature, the rice plants naturally bow with heavy grain and the harvest comes of itself.

Or like the mother hen hatching eggs:
she only needs to keep them warm with steady care, without haste or anxiety.
When the proper time arrives, the chicks will naturally break through their shells.
The farmer never anxiously urges, “Rice, rice, hurry and ripen!”
The hen never impatiently thinks, “Chicks, chicks, quickly emerge!”

The path of cultivation is just the same—
there is no need to worry day after day: “When will I attain the fruit? When will I attain the fruit?”
As long as we follow the Buddha’s teachings and put them into practice with sincerity,
then, like water wearing down stone or a rope cutting through wood,
when the conditions are complete, realization will naturally arise.

“Faithfully accept and practice”—this is the path the Buddha laid down especially for disciples of the Śrāvaka path.
We do not need to grasp every principle in detail; it is enough to rely on the teachings and practice accordingly.
“Faith is the source of the Way and the mother of merit.”
Even if we cannot fully comprehend the profound meaning, as long as we trust in the Buddha’s words and follow them,
we are already walking the most direct road to realization.

It is like a modern assembly line:
the workers need not fully understand the machinery or production processes.
They simply follow the instructions laid down by the engineers, carefully completing each step,
and naturally a finished product is produced.
If every worker were required to master all the technical principles before beginning,
the production line would never even start!

This is the special quality of the Āgama Sūtras:
they point directly to practice and realization, not empty theory;
they emphasize actual cultivation rather than abstract reasoning.
Such teaching, perfectly suited to the capacities of beings,
is the fullest expression of the Buddha’s compassion and wisdom.

And yet, throughout history, there are always those who pride themselves on cleverness—
insisting on probing into every principle,
as if they must first exhaustively grasp the entire truth before taking even a single step.
But to measure the Buddha’s vast wisdom with the shallow mind of an ordinary being
is like scooping up a drop of ocean water and claiming to know the sea.

If one insists on waiting until all doctrines are fully understood before beginning practice,
one will only drift endlessly in the sea of birth and death, never finding the shore.
This so-called “cleverness” is in fact being misled by one’s own cleverness!

So, let us simply rely on the teachings, put them into practice with faith and diligence,
and liberation will surely follow.

That’s all for today’s sharing.
May you all attain Buddhahood soon!

Precepts and Wisdom
July 20, 2025

Hello everyone! Today, our theme is “Precepts and Wisdom.”
The Dharma is vast and boundless, yet if we truly wish to walk the path of liberation, we cannot do so without the two essential foundations: precepts and wisdom. Without precepts, wisdom cannot be established; without wisdom, the practice of precepts may become mere formality. The two support and complete each other, guiding us toward spiritual accomplishment.

I. The Meaning of Precepts

The Buddha taught that whether one is a monastic or a lay practitioner, observing the precepts is the foundation of practice. Before entering Nirvana, he emphasized this again in the Three Sutras of the Final Teachings, pointing out the crucial importance of discipline.

Precepts are not external restrictions, but rather a form of protection and guardianship. Just as a moat protects a city, precepts safeguard our hearts.

The fundamental precepts—such as refraining from killing, stealing, lying, sexual misconduct, and intoxicants—may appear restrictive, but in truth they prevent harm and delusion. A person attached to wealth, pleasure, fame, food, or sleep easily stirs up conflict with others and brings turmoil upon themselves. In contrast, one who keeps the precepts lives in purity, and naturally enjoys peace of mind.

Precepts are not only about outward behavior; more importantly, they cultivate inner awareness. In daily life, when we are mindful of our thoughts and intentions—knowing “this should be avoided, that can be done”—this power of self-observation is the true merit of keeping precepts.

II. Precepts as the Foundation of Wisdom

The Avataṃsaka Sutra says: “Precepts are the foundation of supreme enlightenment.” Why is this so? Because without the discipline of precepts, the mind becomes scattered and easily swayed by circumstances. A scattered mind, no matter how intelligent, cannot give rise to right view.

Only when we first use precepts to restrain our body and speech, allowing the mind to settle into clarity, can we enter meditation and give rise to wisdom.

For example, by refraining from false speech, our thoughts and words remain consistent and truthful. By refraining from intoxicants, our minds remain free from confusion. When thoughts, words, and actions are guarded by discipline, the mind gradually becomes steady and clear—like a calm, undisturbed lake, capable of reflecting the moon of our inherent Buddha-nature. This is the natural connection between precepts and wisdom.

III. The Arising of Wisdom

Wisdom is not worldly cleverness, but a profound insight into the true nature of life. The wisdom the Buddha taught is the wisdom of dependent origination and emptiness—seeing through impermanence and selflessness, transcending attachment to all phenomena.

With the purity of precepts, we can observe deeply: all joy and sorrow, success and failure, gain and loss arise from conditions and karma, like a dream, an illusion, a bubble, a lightning flash. None of it can truly be grasped as “mine.” From this realization, we develop detachment, no longer blindly chasing after wealth, reputation, or desires, nor clinging to temporary ups and downs. Thus, we find a path home—beyond the cycle of birth and death.

Yet wisdom is not mere abstract thought; it must be practiced in daily life. For example, when others hurt us, if we view their actions through wisdom, we recognize that they are driven by ignorance and afflictions. With this understanding, anger diminishes and compassion grows. This is the union of wisdom and compassion—the so-called “two wings of awakening.”

Conclusion

Precepts keep us from harming ourselves and others.
Wisdom teaches us to let go of attachment and see through impermanence.

Together, they form the bridge to liberation and freedom.

If one clings only to precepts without wisdom, it is easy to fall into rigid formality or arrogance.
If one pursues wisdom without precepts, the practice may become empty talk, lacking a firm foundation.

That is the message for today’s sharing.
May all of you quickly realize Buddhahood!

Look in the Mirror
July 27, 2025

When it comes to mirrors, many of us have heard this saying:
“With bronze as a mirror, one can straighten one’s attire; with history as a mirror, one can understand the rise and fall; with people as a mirror, one can discern gains and losses.”
This was said by Emperor Taizong of the Tang dynasty when mourning Wei Zheng. Wei often admonished him with frank and sharp words, touching the emperor’s innermost thoughts. Wei’s courageous remonstrations and Taizong’s willingness to accept criticism became a model of the ideal relationship between ruler and minister in feudal times, leaving behind profound inspiration for later generations.

Mirrors in Modern Times

Today, people usually look in the mirror before heading out:

To ensure they appear clean, neat, and presentable,

To show respect to others and maintain harmony in social settings.

Looking in the mirror is not only about outward appearance,
it also reflects one’s character and inner qualities.
Try observing yourself from an outsider’s perspective and honestly ask:

If this were for a blind date, would you marry this person?

If this were for a job interview, would you hire this person?

If this were for school admission, would you accept this person?

If this were daily life, would you enjoy this person’s company?

Honest Answers

If the answer is “yes,” congratulations—you are someone authentic, confident, and at ease.
If the answer is “no,” then it’s time to learn, improve, and grow—so that you can at least like yourself.

Liking yourself does not require luxurious clothes or heavy makeup.
True confidence and composure come from within,
expressed through cleanliness, order, steadiness, and calm self-assurance.
Whether in speaking, walking, or working, it manifests as unhurried and unflustered.

Mirror and Self-Reflection

Looking in the mirror is not only about dressing properly—
it is also about self-awareness and self-reflection.

As the Buddhist teaching says:
“The mind is like a bright mirror stand—keep it polished at all times.”
The outer mirror reminds us to correct our appearance,
while the inner mirror reminds us to purify and examine our hearts.

When we can face the person in the mirror with honesty,
we are already on the path toward self-awakening.

The Story of the Rabbit King

August 15, 2025

Hello everyone, today I would like to share with you a deeply moving story. Its source is the Sūtra of the Sage of Universal Radiance Who Cultivated Loving-Kindness and Refused to Eat Meat.

In the past, within a world called “Blossoms Victorious,” a Buddha appeared, known as Maitreya. At that time, there lived a great nobleman named “Universal Radiance of Omniscience.” Proud of his intelligence, he sought to debate the Buddha using worldly reasoning. As expected, he failed. Humbled, he took refuge in the Triple Gem, withdrew into the deep mountains, and devoted himself wholeheartedly to reciting the scriptures. From then on, he was known as the Sage of Universal Radiance.

One year, continuous heavy rain flooded the mountains. For seven days, the sage could not go out to seek alms. In that forest lived a compassionate Mother Rabbit King, leading five hundred rabbits. Seeing the sage weakened by hunger, she gave rise to a great vow:

“All conditioned things are impermanent. This body, which beings cling to with craving, is but emptiness—arising and perishing in vain, never truly serving the Dharma. Today, I vow to offer my very life as nourishment, to serve as a great bridge for the Dharma’s long abiding.”

First, the Rabbit King taught her children: life is impermanent and not worth clinging to. Her son, taking the lead, leapt into the fire, offering himself. Following him, the Rabbit King herself cast her body into the flames, offering her very life to the sage.

The sage, deeply moved, immediately made a solemn vow:

“Rather would I cut my own flesh and pluck out my own eyes than kill living beings and eat their meat. The Buddha’s teaching says: if one practices compassion, one should not consume the flesh of sentient beings. Those who eat meat are often short-lived, prone to illness, lost in the cycle of birth and death, and unable to attain Buddhahood. From this day forth, I vow never to kill, never to eat meat; and in a future life, when I become a Buddha, I will establish the precept of abstaining from meat.”

This Sage of Universal Radiance was none other than the future Maitreya Bodhisattva, now dwelling in the Tusita Heaven. In a future age, beneath the Dragon Flower Tree, he will attain Buddhahood and establish the precept of abstaining from meat, guiding disciples to refrain from killing and eating flesh.

As for the Rabbit King and her children who offered their lives—these were the past lives of Śākyamuni Buddha and his future disciples. This detail reminds us: we should never look down upon animals in the realm of beasts. They are not born merely to be slaughtered for human use. Among them are great bodhisattvas who practice vows of compassion, worthy of our respect and reverence.

The sutras repeatedly teach us:

Toward all sentient beings, we should give rise to equal compassion, and abstain from eating their flesh.

The Dharma’s Message

The selfless offering of the Rabbit King and her son embodies the spirit of fearless compassion. It continually reminds us:

To respect all life is to truly cultivate equality and compassion.

To abstain from the flesh of beings is the practice of compassion, and a vital precept of the Buddha’s path.

To uphold the First Precept, refraining from killing, is not only to protect life but also to purify and accomplish one’s own spiritual practice.

As the sage declared: killing and eating meat inevitably bring illness and shorten one’s life; only by living with a compassionate heart, refraining from killing, can one gain health, peace, and happiness.

That concludes today’s sharing. May all of you quickly walk the path to Buddhahood.

Precepts and Supernatural Powers
August 20, 2025

Hello everyone! Today, our topic of discussion is “Precepts and Supernatural Powers.”

In the Buddhist scriptures, we often read accounts of the Buddha and great Arhats possessing extraordinary abilities: they could know the past and future, fly through the air, transform at will, and appear wherever they wished. These powers inspire awe, but they can also lead to misunderstanding:

Is the goal of practice to obtain supernatural powers?

Does possessing such powers mean one has attained true realization?

If we fail to understand the relationship between precepts and supernatural powers, it is easy to stray from the right path.

I. The True Source of Supernatural Powers

The powers described in the sutras are not illusions or magic tricks, but natural abilities that arise from deep cultivation.

A pure heart is like a spotless mirror—it naturally reflects reality as it is. When the mind is pure and undefiled, extraordinary functions can manifest.

The Buddha explained five types of supernatural powers:

Psychic travel (iddhi-vidhā)

Divine eye (dibba-cakkhu)

Divine ear (dibba-sota)

Reading the minds of others (cetopariya-ñāṇa)

Knowledge of past lives (pubbenivāsānussati-ñāṇa)
And finally, the most important: the knowledge of the destruction of the defilements (āsavakkhaya-ñāṇa).

The first five are functional abilities; only the last truly cuts through ignorance and brings liberation.

Thus, Buddhism emphasizes not outward displays of power, but the wisdom that ends delusion. Still, we should recognize that these powers are real. Without the protection of precepts, however, they cannot be properly developed—and may even become obstacles on the path.

II. Only Through Precepts Can Powers Be Used Well

In the Buddha’s time, someone asked: “Why is it that certain meditators, though very advanced, still lack supernatural powers?” The Buddha replied: Because they are not pure in their precepts.

If one’s mind is disturbed by greed, hatred, or false speech, even deep meditation is like muddy water—it cannot reflect reality clearly.

When we uphold the precepts—refraining from killing, stealing, and lying—the mind gradually becomes free from defilements. Then, if we cultivate meditation, certain powers may arise naturally. But by this stage, the practitioner no longer clings to powers, instead treating them as skillful means for helping others. This is the proper use of powers in Buddhism.

The scriptures recount that many Arhats, though possessing great powers, never flaunted them. They placed purity of conduct first, guided by wisdom and compassion. Only in this way do supernatural powers become tools for benefitting beings.

Without precepts, however, powers easily turn into “wrong paths”—misused as instruments of pride or deceit. This is why the Buddha emphasized again and again: “Precepts must come first.”

Precepts purify body, speech, and mind. If the mind is impure, even if powers appear, they may be tainted by defilements, becoming tools of desire for fame or wealth, leading to downfall. It is like handing a sharp knife to a child—it harms more than it helps. Precepts are the guardrail that keeps such powers safely on the right path.

III. Supernatural Powers Do Not Equal Real Attainment

Let us reflect on this question:

Suppose one person can fly through the air, but is arrogant and quick to harm others.

Another person has no such powers, yet carefully observes the Five Precepts, living with kindness and compassion.

Who is closer to the Buddha’s path? The answer is obvious.

The Buddha repeatedly warned his disciples not to boast of powers, but to win others over through virtue. Powers may astonish for a moment, but they cannot uproot defilements. Precepts, however, refine the mind day by day, steadily guiding us toward liberation.

A true practitioner should regard powers as by-products, while precepts remain the fundamental basis of the path.

Conclusion

Supernatural powers may amaze people, but they cannot override karma, nor escape the law of cause and effect.

The truest power is a pure heart, free from defilements, dwelling in natural freedom. Precepts are what safeguard this purity and freedom.

Therefore, in studying the Dharma, we should not chase after powers, but instead ground ourselves firmly in the practice of precepts. Precepts purify the mind; with purity comes wisdom; with wisdom, powers may naturally manifest as conditions allow.

If we can practice this way, we will not betray the Buddha’s teaching, and we will walk surely on the path of liberation.

That concludes today’s sharing.
May you all swiftly realize Buddhahood!

Who Is the Creator?
August 25, 2025

Hello everyone! Today I would like to share with you a dialogue recorded in the Buddhist scriptures between the Buddha and Mahābrahmā (the Great Brahmā King). The theme is: “Who is the Creator?”

This is a question of great concern to many people. Different faiths offer different answers about the origin of the universe and of life. Let us see how the Buddha explained this matter according to the Dharma.

The Setting

Mahābrahmā is the deity who presides over the first heaven of the form realm. When the Buddha first attained enlightenment, Mahābrahmā appeared before him, earnestly requesting that the Buddha remain in the world to teach and save living beings. Later, when the Buddha was about to enter Nirvana under the twin śāla trees in Kuśinagara, Mahābrahmā appeared once again.

At that moment, countless worlds trembled with extraordinary signs. Realizing that the Buddha was about to pass away, Mahābrahmā came quickly to pay homage and asked for a final teaching.

The Challenge

The Buddha then raised a direct and piercing question:

“Brahmā! Do you truly believe that you are the lord of this great trichiliocosm—that you are the creator of all beings and the maker of the world?”

In the culture of ancient India, it was widely believed that Brahmā was indeed the sole Creator. Even Mahābrahmā himself firmly believed this. Without hesitation, he replied:

“Yes, I am the Great Lord of the worlds. I create all beings and fashion all realms.”

The Buddha immediately followed up:

“If you say you created everything, then tell me—who created you?”

This question left Mahābrahmā speechless. He had claimed to be the source of all creation, yet had never considered his own origin. For the first time, doubt shook his heart and his belief began to collapse.

The Buddha’s Questions

The Buddha pressed further. As recorded in the Mahākaruṇā Sūtra, Brahmā Chapter, the Buddha asked twenty-three questions:

“Are birth and death your creation?”

“Are natural disasters, the changing of seasons, the growth and decay of plants your creation?”

“Are the karmic consequences of beings—their joy and suffering—the result of your will?”

To each question, Mahābrahmā could only answer: “No.”

The Buddha then rebuked him:

“If none of these are your creation, how can you claim to be the lord of the world, the maker of beings?”

At this, Mahābrahmā was completely humbled. His arrogance vanished, and he confessed with shame:

“World-Honored One, due to ignorance and false views, I failed to listen to the true Dharma. I wrongly believed and wrongly declared myself to be the Creator.”

The Buddha’s Teaching

The Buddha then revealed the true origin of the world and beings:

“All worlds are formed by karma; all beings are born of karma. Ignorance conditions volitional actions, actions condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases… leading finally to birth, old age, sickness, and death, along with sorrow and suffering.

When ignorance ceases, suffering ceases. There is no eternal creator or supreme arranger. All phenomena arise from causes and conditions. When causes and conditions come together, beings appear; when they disperse, beings vanish. If one can transcend karma and conditional existence, that person is freed from the cycle of birth and death.”

In short: The world is not created by a god, but arises through dependent origination. Life is not arranged by a divine will, but shaped by karma. All compounded things are impermanent, like illusions and dreams, constantly changing. To see this truth and let go of attachment is the beginning of liberation.

Mahābrahmā’s Awakening

Hearing this, Mahābrahmā finally awakened. He realized that the cycle of birth and death is not imposed by an external deity, but perpetuated by ignorance and karmic deeds. Only by abandoning ignorance can one see the truth.

The Buddha then entrusted him with a solemn responsibility:

“This great trichiliocosm is my Buddha-land. I now entrust it to you: guard well the true Dharma. Do not allow the eye of truth, the eye of Dharma, and the eye of the Sangha to be cut off. Do not become the one who extinguishes the Dharma in its final days.”

Conclusion

The Buddha’s dialogue with Mahābrahmā was not only to enlighten him, but also to correct our own misconceptions.

Often, when facing hardship, we complain about fate, imagining that some “creator” is controlling our lives. The Dharma teaches otherwise: there is no absolute creator. Our destiny is the result of our own past actions and karma.

Precisely because this is so, we truly have the power to change our future. Therefore, as practitioners, we must take responsibility for our thoughts, words, and deeds. By understanding causes and conditions, recognizing karma, and avoiding both eternalism and nihilism, we can gradually step out of the fog of delusion and walk toward liberation.

That concludes today’s sharing.
May all beings swiftly attain Buddhahood!

Cooperation and Mutual Success
September 5, 2025

“As a fence needs three stakes, a hero needs three helpers.”
For those who aspire to accomplish great things, this is especially true.
On a small scale, it means mutual learning and complementing each other’s strengths;
On a larger scale, it means pooling resources and working together as a team.

In Romance of the Three Kingdoms, Liu Bei was neither the best warrior nor the wisest strategist. Yet, with Zhuge Liang and Pang Tong—the “Crouching Dragon and Young Phoenix”—alongside the “Five Tiger Generals” Guan Yu, Zhang Fei, Zhao Yun, Ma Chao, and Huang Zhong, he was able to carve out a path amid chaos and ultimately establish the Shu Han kingdom.
In modern society, the division of labor is even more specialized. Every nation, industry, or company requires resources from multiple directions.
No matter how capable a person may be, survival always depends on others and on the environment. Beyond nature’s gifts of sunlight, air, and water, an individual’s growth also relies on the nurture of parents and the guidance of teachers.
In daily life, every aspect of food, clothing, housing, and transportation—grains and oil, clothing and shoes, houses and beds, phones and computers, cars and airplanes—are all the result of collective human effort. Even moving a slightly larger table or sofa usually requires at least two people.

Starting a business is no different. It takes collaboration among teams in technology, marketing, finance, administration, logistics, and more. Each team must give full play to its professional strengths, while also supporting and complementing one another, rather than undermining or blaming each other. Only then can a powerful core competitiveness be formed, securing a place in the market.
The development and prosperity of a family or clan follow the same principle. To stand out in society and achieve success, cooperation among parents and children, brothers and sisters, and between smaller and larger family units is indispensable.
Each member must fulfill their own responsibilities while also covering gaps and lending support. At times, compromise, sacrifice, and balance are necessary to maximize overall benefit.

Of course, “When brothers are of one mind, their strength can cut through metal” comes with a precondition:
Either a strong leader or a stable system is needed to ensure that everyone’s contributions and rewards are fairly assessed, thereby securing stability and long-term growth.

On the level of individual growth, one must continuously draw nourishment and energy from the environment to become stronger and demonstrate value. Learning to use the environment and seek help from others is an essential lesson; and once mature, giving back to society and helping the vulnerable creates a virtuous cycle.
Therefore, when we are weak, learning to admit weakness and ask for help is not shameful;
On the contrary, insisting on pride, always competing, and never bowing only leads to “saving face at the cost of suffering”—in the end, we harm ourselves.

A truly wise and capable person not only recognizes their own strengths but also appreciates the strengths of others. They remain goal-oriented, skillfully integrate the resources around them, and conduct themselves with neither arrogance nor impatience. They can advance or retreat, bend or stand tall; with humility, caution, and patience, they quietly gather strength. In time, they grow into a towering tree, admired and respected from afar.

Precepts and Nature
September 11, 2025

Hello everyone! Today, let us explore a topic that is both close to daily life and filled with deep wisdom—“Precepts and Nature.”

In Buddhism, the precepts are not merely rules of morality or personal discipline. They are a way of living in harmony—with ourselves, with others, and with the natural world. When we understand this connection, we begin to see that inner purity and outer balance are not two separate paths, but one.

I. The Connection Between Precepts and the Natural World

The Buddha taught that precepts form the foundation of spiritual practice. By guiding our thoughts, speech, and actions, they help us cultivate awareness of all beings around us. When we refrain from killing, stealing, or speaking falsely, our hearts naturally become calm and compassionate.

This inner state changes the way we relate to nature. Every tree, every bird, every creature exists through the web of causes and conditions. To act carelessly—destroying habitats, polluting rivers, consuming without restraint—is not only to harm nature but also to disturb the balance of cause and effect. The floods, droughts, and diseases we witness are reminders of this karmic cycle.

At its heart, observing precepts is about keeping the mind pure. A pure mind respects life. It seeks not to waste, not to harm, not to take more than what is needed. In daily life, this means conserving resources, reducing consumption, treating animals kindly, and being mindful of our waste. If each of us lives this way, our collective actions can restore balance and allow human beings and nature to flourish together.

II. The Transformative Power of Precepts

The Buddhist scriptures contain many stories in which compassion born of precepts transformed the environment. It is said that when the Buddha practiced strict discipline in his past lives, birds and animals naturally gathered around him, drawn to his peaceful presence. With a heart of compassion and purity, he radiated harmony that all beings could sense.

Precepts also give rise to wisdom. As one text says, “Precepts are the foundation of liberation.” When our actions are in harmony with nature, our minds become steady and clear, like a still lake reflecting the truth of life. This wisdom helps us see that all things are impermanent, arising and passing away through causes and conditions. To respect nature, then, is to respect those conditions—and to respect life itself.

III. Living in Coexistence with Nature

Today, our planet faces grave challenges: pollution, climate change, species extinction. These are not accidental events; they are manifestations of human greed and ignorance. If we begin with the precepts—reducing harm, moderating desire, and caring for life—nature will respond in kind.

More deeply, the precepts remind us that we are not separate from nature. We are part of the same web of causes and effects. To care for the earth is not a moral burden placed upon us; it is the very practice of Dharma. It frees us from delusion, plants seeds of compassion, and creates conditions for peace.

Something as simple as not throwing trash into a river, as simple as choosing not to waste food, is already the practice of precepts. Over time, such choices transform both the environment and our own hearts.

Conclusion

Precepts are more than rules for personal conduct. They are bridges—linking inner purity with outer harmony, linking spiritual practice with ecological responsibility.

When our hearts are pure, we do not harm life. When our actions are in harmony with nature, suffering and disaster lessen. Precepts teach us to respect life; wisdom teaches us to understand cause and effect. Together, they guide us toward a life of balance—where cultivation within and conduct without become one path.

May we each walk this path with mindfulness. May we treat nature with kindness, live simply, and nurture both our own hearts and the world around us.

May all of you swiftly realize Buddhahood, and may the vast world and all living beings be safe and joyful!

Kindness Is Not Compassion

September 17, 2025

In everyday thinking, kindness is often seen as a virtue: when we see someone in trouble, we immediately reach out to help, earning the praise of others. Yet in Buddhism, kindness (善良) and compassion (慈悲) are not identical.

Kindness arises from a naturally soft heart, but compassion is kindness guided by wisdom—it not only alleviates the suffering of sentient beings but also brings them lasting happiness.
Kindness without wisdom may lead to good intentions producing harmful results; only compassion accompanied by insight can truly protect beings and prevent both oneself and others from falling into deeper suffering.

Let us look at three examples.

1. The Scorpion in the Water

A man saw a scorpion fall into a stream. Out of kindness, he reached out to rescue it. But the scorpion, acting on instinct, stung him, and his hand swelled painfully, nearly becoming poisoned.
Such “kindness” neither saved the scorpion nor protected the rescuer.

Compassion with wisdom, however, recognizes the scorpion’s instinct to sting yet does not abandon it. Instead of grabbing it blindly, the man could use a stick to lift it safely ashore—saving its life without harming himself.
This is what Buddhism calls the union of wisdom and compassion (悲智双运). Without wisdom as guidance, kindness can easily degenerate into what we might call “foolish goodness.”

2. Rushing into a Fire

When a fire breaks out, a person who charges into the flames without considering their own safety may appear heroic and selfless. Yet such an act often ends in tragedy.
While this is an admirable display of courage, Buddhism does not encourage blind sacrifice.

True compassion means helping within one’s ability and with clarity of mind—for example, by calling professionals, using a fire extinguisher, or protecting oneself with a wet cloth before attempting rescue.
As the saying goes, “A clay Buddha crossing the river cannot save even itself.” One must first be capable of saving oneself before saving others. Without that, compassion becomes empty idealism.

3. Saving a Drowning Person

When someone is drowning, jumping into the water impulsively may come from a kind heart, but if one does not understand a drowning person’s panic, both may drown together.
Such self-sacrifice, though well-intentioned, lacks wisdom.

If you cannot swim, call for help or throw a lifebuoy or rope instead. Even good swimmers should only enter the water when they understand proper rescue techniques. Otherwise, unwise kindness may lead to harm for both rescuer and victim.

4. The Essence of Compassion in Buddhism

From these examples we can see:
A kind impulse, if lacking reason, understanding of human nature, or the guidance of wisdom, can easily backfire and cause harm.

In Buddhist teaching, “compassion” (慈悲) is defined as follows:

“Cí” means to give happiness;
“Bēi” means to remove suffering.

To truly achieve these, one needs skillful means (upāya, 善巧方便) and deep wisdom.

As the ancient saying goes, “Give a man a fish, and you feed him for a day; teach him how to fish, and you feed him for a lifetime.”
Feeding a hungry beggar is an act of kindness; teaching him to sustain himself through skill and self-confidence is compassion.

The Buddha emphasized “the union of compassion and wisdom” (悲智双运) because compassion without wisdom may bring only temporary comfort, not liberation from suffering.

Conclusion

Kindness is merely the starting point of compassion—it often acts on emotion alone.
Compassion, however, is the practice of wisdom in action.

Only under the guidance of wisdom can kindness truly work and become perfect compassion.
Therefore, Buddhist practitioners must not only cultivate a gentle and kind heart but also deepen their wisdom.
When we know the right way to help, we protect ourselves and benefit others—achieving the true harmony of self-benefit and altruism (自利利他).