seeing buddha


       There was a country far off the sea,on the land of the east.

  海外存远国 云遥有东土

  I heard it when I was young,Mom said it’s called Tang.

  童稚闻其名 母告吾谓唐

  I once dreamed a poet called Li,wrote a poem on my skin.

  梦遇诗人李 题诗缀吾臂

  But I didn’t know how to read it,so I traveled to find him.

  莫能诵其语 遂别将其觅

  I heard camel bells ring,the vulture fly in the wind.

  沙吹响驼铃 人走见飞鹰

  Far far away from hometown,Dad’s afraid I was too young.

  乡远莫能返 父恐吾尚青

  Ah…..the kids read in morning


  Ah…..the bell tower rings


  Ah…..I pass the temple


  Ah…..the monk smiles to me


  They said there’s a man called Li,he’s famous in Dynasty.

  僧言有李氏 名重王朝倾

  He do poetry with poets in restaurants,left calligraphy on the ground.

  斗诗青楼内 酒醉吐腹轻

  An old sold wine beyond the city,by the road to the moat in the rain.

  路遇翁卖酒 雨沥城门净

  He said that is named An named Chang,so I believed the poet wound be found.

  翁言谓长安 遂入观其景

  Ah…..I see great buildings


  Ah…..In them poets drink and sing


  Ah…..I pass the palace


  Ah……Flowers bloom around me


  Ah…..I see Buddha touching the ceiling


  Ah…..I see Emperor through the street


  Ah…..I pass the lantern


  Ah…..I light up poem on my skin


  I saw a man wear white in the rain,just like the poet in my dream.

  微雨见白衣 恰如梦中影

  He took wine and read a poem,Just like the lyrics of this song.

  把酒笑吟诗 恰如此歌行

  A poem written for the Tang.

It’s like a painter
Spreading the various colors:
Delusion grasps different forms
But the elements have no distinctions.

In the elements there’s no form,
And no form in the elements;
And yet apart from the elements
No form can be found.

In the mind is no painting,
In painting there is no mind;
Yet not apart from mind
Is any painting to be found.

That mind never stops,
Manifesting all forms,
Countless, inconceivably many,
Unknown to one another.

Just as a painter
Can’t know his own mind
Yet paints due to the mind,
So is the nature of all things.

Mind is like an artist,
Able to paint the worlds:
The five aggregates are all born thence;
There’s nothing it doesn’t make.

As is the mind, so is the Buddha;
As the Buddha, so living beings:
Know that Buddha and mind
Are in essence inexhaustible.

If people know the actions of mind
Create all the worlds,
They will see the Buddha
And understand Buddha’s true nature.

Mind does not stay in the body,
Nor body stay in mind:
Yet it’s able to perform Buddha-work
Freely, without precedent.

If people want to really know
All Buddhas of all times,
They should contemplate the nature of the cosmos:
All is but mental construction.

Avatamsaka Sutra - 451, 452

Note on the image: Artist unknown.

Saeyoung - Valentine’s Day Special

  After you chose the happiest member, but with a tragic past, as if affected by a spell, you felt tired. Your body was heavy and your eyelids were closing instinctively. Just as if you hadn’t slept for days. You gave up quickly, without reading the messages.

 Some hours later, you woke up feeling a lot better. Unlikely before, your body seemed extremely light. However, you weren’t expecting that.  Everything seemed wrong.

  You were in a strange place, lying on a couch and everything was a mess. What you made you more confused was how that room was identical to Seven’s. After playing his route so many times, you were sure about it.

  While looking around, you found your phone. But seeing all those Honey Buddha Chips made you hungry. You would be so happy to eat it with Luciel.  That’s when someone suddenly appeared.

Keep reading

Approaching Vajrayana - Part One

By Jakob Leschly

The path of liberation can be seen in terms of two approaches: the gradual path of the Sutra teachings and the resultant path of the Mantra Vajrayana teachings. In the Sutra approach, we purify confusion and gradually uncover wisdom; in the Vajrayana, the practitioner takes that innate wisdom as the path. This first of four bi-monthly articles discusses the foundation of Buddhism, and how the view and practice of the Sutra teachings naturally serve as the foundation of the Vajrayana. Neither an academic analysis nor an actual Vajrayana teaching, this series aspires to clarify the Mantra teaching as we encounter it as laypersons in a modern context.


The premise for Buddhism is the potential all life has for awakening, and the empirical fact that we can experience more or less confusion, more or less happiness. We observe how our positive and negative states of mind don’t just happen randomly, but happen due to causes and conditions. With less confusion we feel more at home in our reality, more awake, more at ease with our world.

The Buddha taught that we are in a position to do something about these causes and conditions, yet, the premise is the abiding unchanging reality of enlightenment, our true abiding nature, referred to as Buddha nature. The Sutra path approaches the path through working with the immediate reality of our ordinary confused mind; the Mantra path approaches it with the recognition of the innate abiding reality of the timeless wisdom of Buddha nature.

Although the Buddhist understanding of consciousness extends beyond the scope of contemporary psychology or neuroscience, it still operates within familiar parameters of human experience. The discussion of the practice of the path also does not extend beyond a rational and recognisable dimension of human potential.

The Buddha’s first teaching, on the Four Noble Truths, recognises the observable fact that while every one of our actions is based on a desire for happiness and pleasure, the truth is that we fail in our objective; the first Noble Truth is that we suffer.

The second Noble Truth is to identify the cause of suffering. According to the Buddha’s teaching, suffering is not inflicted upon us by some higher power, nor is it inevitable in a meaningless universe of random chaos. The second Noble Truth is that our suffering is caused; our suffering is due to a confused consciousness that mistakenly conceives of a self that, when investigated, doesn’t actually exist.

The Buddha discovered that confusion and suffering are not basic to us. We are not trapped in our delusion. The Buddha discovered the cessation of suffering, which is the third Noble Truth. He discovered freedom from the conceptual constructs that rule our consciousness.

The fourth Noble Truth is the Buddha’s prescription for how to practically address this condition of confusion. Nobody can save us, but we can apply practical measures to address the cause of suffering. The Buddha taught a remedial path of ethical action, of training the mind through meditation, through which wisdom emerges. Hence the Buddha empowered the individual, and taught how any person can attain the same freedom and awakening.

These Four Noble Truths are basic to all Buddhist teachings and paths. In these four truths, we can see that the Buddha did not introduce any mystical or metaphysical assumptions. His teaching never extended beyond the familiar pragmatism of remedying a problem.

It is not just contemporary people who appreciate such pragmatism. Assaji, one of the Buddha’s disciples, defined the Buddha’s teaching as follows:

All phenomena originate from causes; these causes were explained by the Tathagata [the Buddha]. The cessation of these causes was also explained by the Great Renunciant.*


The delusion of self is never an essential reality: self is a non-essential construct that arises from ignorance, on the basis of non-essential causes. This condition, known as samsara, is extensively described in the teachings on the Twelve Links of Dependent Arising (Pratityasamutpada). As long as we suffer from this delusion, we continue to wander in the cycle of rebirths.

The Buddha taught that if we investigate, we will find no absolute self, neither in the subjective aggregations that we refer to as our “self,” nor in the objective aggregations of outer phenomena that we refer to as “other.” This does not mean there is no functioning person or phenomena, but it means that if we investigate, we will not find any absolute essence. The Buddha encouraged us to look, because it is this blind assumption that is our downfall.

Through mindfulness, or shamatha, meditation, the practitioner discovers the wider perspective of selflessness — vipashyana — and continues to gradually enhance this experience in ordinary life. Selflessness, or emptiness, is not an otherworldly experience, but a very real sense of presence, of relinquishing fixation on mental content, and providing wider perspective. With such vipashyana, the practitioner ceases to define his or her outlook in terms of self. This ultimately leads to freedom from the conceptual constructions of the ordinary mind (nishprapanca) and the realisation of complete awakening.

The sage’s vision of selflessness leads to renunciation of a private nirvana, and a corresponding vow to assist all sentient beings and liberate them from suffering, which is known as the bodhisattva vow. Such a vow ensures that wisdom doesn’t fall into self-absorption, and also ensures that compassion doesn’t become a personal project. A sage possessing wisdom devoid of warmth would be pitiful, as would a sage possessing love and compassion, yet with the dualistic strings of expectation.

This vision of awakening is called “bodhichitta” — a mind or heart of awakening — and is the core of the bodhisattva’s spirituality; it informs a greater vipashyana, and a greater courage and commitment to the world. Bodhichitta is the heart of the Mahayana path.

We might not be sages ourselves, yet we can appreciate the magnanimous qualities of the bodhisattva. This appreciation reflects a corresponding nature within ourselves — that we have the pure DNA that resonates with wisdom and compassion. This purity is innate to all life as the abiding ground of reality, and to realise this purity is the difference between ordinary sentient beings and a Buddha. All life has basic purity, while Buddhas have the additional purity of awakening.


In the Sutra path, this two-fold purity is realised gradually. Delusion is eliminated gradually through the practice of the path, in which realisation of wisdom and compassion dawns gradually. The Mantra view sees the same reality from a “glass-full” perspective: as much as we might be neurotic and suffering beings, innately we are Buddhas. Otherwise why practice the path? Unless the condition is curable, why treat it? The good news the Buddha had for us is that our delusional condition is very curable indeed.

While both the paths of the Sutra and Mantra are based on our humble recognition that we are indeed confused and suffering individuals, the Mantra Vajrayana approach banks on the undeniable fact that, being curable patients, we are in reality in possession of the same healthy disposition as the physician, the Buddha. So while this physician prescribes a gradual treatment, the implication is that he or she is empowering our innate untarnished potential to be just as it is.

As the practitioner travels the Mantra path, confusion is purified, giving way to the vipashyana that sees the abiding innate ground of wisdom. Here mind is no longer seen as entirely a confused subjectivity, but rather is seen as a deity, with the world around seen as a pure realm. This is the dawning of sacred reality, also called pure perception, which is the scope of the Vajrayana yogi.

We may temporarily perceive and construct ourselves and others in terms of our delusion and our confused projections, yet the truth is that these constructions are merely temporary fleeting conditions. As it says in the Hevajra Tantra:

Sentient beings are Buddhas;
Temporarily obscured as they might be by fleeting stains,
When these stains are eliminated, they are actual Buddhas.

We are not dreaming up some new reality. We are embracing reality as it is, and this is why even in our obscured state we are presently able to recognise and value wisdom and compassion. While both the gradual and resultant vehicles consist of gradually eliminating obscurations and their causes, and gradually realising our potential, the resultant Vajrayana path acknowledges our true nature as the ground of our journey. We might perceive ourselves as ordinary beings, but we travel the path with an empowered perspective of our true worth.

*Ye dharma hetuprabhava hetum tesham tathagato hyavadat tesham ca yo nirodha evamvadi mahashramanah. The value of this statement is reflected by the fact that in Buddhist ceremonies, this is chanted as an auspicious invocation of the power of truth.

Doing Nothing

‘There’s a story of three people who are watching a monk standing on top of a hill. After they watch him for a while, one of the three says, “He must be a shepherd looking for sheep he’s lost.” The second person says, “No, he’s not looking around. I think he must be waiting for a friend.” And the third person says, “He’s probably a monk, I’ll bet he’s meditating.” They begin arguing over what the monk is doing, and eventually, to settle the squabble, they climb up the hill and approach him. “Are you looking for sheep?” “No, I don’t have any sheep to look for.” “Oh, then you must be waiting for a friend.” “No I’m not waiting for anyone.” “Well, then you must be meditating.” “Well, no. I’m just standing here. I’m not doing anything at all.”

… Seeing Buddha-nature requires that we… completely be each moment, so that whatever activity we are engaged in - whether we’re looking for lost sheep, or waiting for a friend, or meditating - we are standing right here, right now, doing nothing at all.’

- Charlotte Joko Beck, Everyday Zen.

At that time the bodhisattva Great Brilliance of the Moon Reflected in the Oceans, empowered by Buddha, observed the ocean of arrays of all the hosts of bodhisattvas and said in verse:

The transcendent means and the stages of enlightenment,
Vast, inconceivable, are all fulfilled:
Infinite sentient beings subdued and harmonized,
All Buddha-lands are pure.

As Buddha teaches in the world of beings,
All lands in the ten directions are filled:
In an instant of thought he turns the wheel of truth,
Accommodating it to all states of mind.

Buddha, over countless vast eons,
Has appeared everywhere before sentient beings;
According to his past cultivation,
He shows his purified realm of action.

I see everywhere in all directions
And see the Buddhas showing mystic powers,
All sitting in sanctuaries realizing enlightenment,
Surrounded by listening crowds.

The immense radiance of Buddha’s reality-body
Can appear in the world through expedient means,
According to the inclinations of all beings’ minds,
Raining the teachings to suit their faculties.

The impartial, signless body of true suchness,
The pure reality-body of untainted light;
With knowledge and calm, with innumerable bodies,
He preaches the truth, adapting to all.

The powers of the King of Truth are all pure,
His knowledge and wisdom like space, unbounded;
He reveals all without any concealment,
Causing all beings to be enlightened.

In accord with what Buddha cultivated
Up to his perfection of all knowledge,
Now he radiates light throughout the cosmos
Showing it all therein.

Buddha shows mystic powers through his original vow,
Illuminating all in the ten directions;
What the Buddha practiced of yore,
All is expounded by these networks of light.

There is no end of worlds in all directions—
No equals, no bounds, each one distinct.
Buddha’s unhindered power emits a great light
Clearly revealing all those lands.

Avatamsaka Sutra - Flower Ornament Scripture – 134, 135

Note on the image: Amoghavajra mandala.

Headless Buddha Image in Wat Mahathat

“If you look around here, you can see many Buddha –standing Buddha, sitting Buddha, sleeping Buddha. But so many Buddha in this area, no head, no arm, no body. When Ayutthaya collapsed and Thai people moved to Bangkok, people from other countries came here and cut the heads off the Buddhas.”

Accordingly, some Buddha images contained gold ornaments like rings and crowns, embedded in the legs, head, arms, body, which people cut off to sell.

Ayutthaya, Thailand (October 2016)

m-arei  asked:

how do you feel about reimu??

“I don’t like to make preferences, but I guess if I had to choose I would say Byakuren. About formidable… I’m not really sure. The reporter bird seemed to be the closest to achieving the enlightment, I think.”

People of the deepest understanding are distracted by nothing. They see the Buddha everywhere they look without using the mind.
—  Bodhidharma