The Mind as a Buddha 佛即是心心即是佛 Collection of Rain Blossoms

The luminous mind is the light of our buddha nature. Image: Shutterstock.

When we look to the Buddha, it’s not about how things look—it’s about what’s real in the heart. Buddha and mind are one and the same. Everything begins with the mind. So, it’s not only our actions that should follow the Buddha’s way, but also our thoughts. Even the smallest trace of wrong thinking should not take root. This is why we say, “the Buddha is in the heart.” And because of this, we should carry reverence and devotion in every moment.

What Does Devotion Really Mean?

So then, when we talk about “devotion,” what do we really mean? True devotion is simple, but deep. It rests on four ways of practice, each born from four pure states of heart.

The first is a faithful heart.

The second is an upright heart.

The third is a gentle heart.

The fourth is a respectful heart.

A faithful heart means trusting that all beings and all truths are equal, and living in harmony with the Buddha. With this trust, we meet others without hatred or resentment, without jealousy or pride, without clinging or dislike, and without arrogance or boastfulness. To hold all beings as equal is to live with a faithful heart.

An upright heart means being honest and straightforward. When we speak or handle things, we stand on what is true. We are not biased or dishonest, we don’t twist the facts or leave things out, and we avoid selfish views. This is the upright heart.

A gentle heart means having compassion. We notice what others need, what they fear, and what struggles they face. With the strength we have, we try to help—meeting their needs, easing their doubts and worries, and bringing peace to both body and heart. This is the gentle heart.

And finally, a respectful heart means treating others with honor and care. We regard others as benefactors, as wise teachers, or as family—like parents and siblings. The respect we show isn’t for selfish gain, but comes from real reverence in the heart. This is the respectful heart.

So, in the end, what does “devotion” really mean? It’s about living with four hearts: a heart of faith, a heart that is upright, a heart that is gentle, and a heart that is respectful. When we carry these four hearts, four fruits will follow. We will gain people’s trust, draw them close, share in their joy, and be respected and loved by them.

That’s why, whether we are walking the Buddha’s path or simply living as good human beings, devotion always brings blessing and never leads us astray. This is the power held in those two simple words: devotion.

Such devotion isn’t just a feeling inside—it’s the very foundation of practice. From here, the path opens into practice itself.

The First Steps in Practice

When people first begin learning Buddhism, many think the teachings are too vast and too deep, so they don’t know where to start. But in truth, Buddhist principles are clear and simple, and the way to live them out is simple.

In fact, the heart of Buddhism is not so different from the teachings of Confucius. If we already understand Confucian thought, we can use it as a doorway to see the path more clearly.

Confucianism teaches the “Five Constants,” and Buddhism teaches the “Five Precepts.” The two point to the same truth, but the Five Constants are more like ideals, while the Five Precepts are practical and down-to-earth, so they are easier to follow.

For example:

• Not killing (不殺) is the same as benevolence (仁).

• Not stealing (不盜) is the same as righteousness (義).

• Not having impure thoughts (不邪思) is the same as propriety (禮).

• Not lying (不妄語) is the same as faithfulness (信).

• Not drinking alcohol (不飲酒) is the same as wisdom (智).

When we see it this way, Buddhist practice becomes practical, concrete, and easier to live out. So let us reflect on this. If we take it to heart, it can be the perfect first step in learning Buddhism.

But even with this first step, questions remain. Some still wonder about the spirit of Buddhism itself.

Is Buddhism Passive or Active?

Now, many people say the Buddha’s teachings are superstition, or that they make people passive. But really, that’s a mistake—it’s like flipping the truth upside down. In reality, everything the Buddha taught is about being active and engaged. Doesn’t it teach us to set ourselves straight, act from the heart, and live with care for others? How could that ever be called passive?

佛即是心心即是佛

 雨花集

濟公活佛

向佛不求外表，只注重內誠，夫佛即是心，心即是佛，一切唯心，故不獨作出之事需從佛徑，就是心中所想，亦不能稍涉邪思，此所謂佛在心，而且時時刻刻需具有虔誠態度，所謂虔誠兩字，作何解釋，怎樣叫做虔誠？無非四種法門，由四種淨心所成。

第一信心，第二直心，第三柔和心，第四恭敬心。

何謂信心？就是信一切眾生平等，諸法平等，與人接物，與佛長持，一切偕無怨無憎，無愛無嫌，無妒無羨，不滔不驕，眾生平等，謂之信心。

何謂直心？與人論事，依據實際，不偏不曲，不增不減，不存偏見私見。

何謂柔和心？所謂柔和心者，亦即同情心，視對方有何所需，有何恐懼，有何困難，以己之力，助人不足，解人疑憂，安人身心，此之謂柔和心。

何謂恭敬心？視對方如恩人，如善知識，如父母姐妹，存恭敬心非為個人利益而起敬念，此之謂恭敬心。

虔誠二字，就是這樣解，這樣去做，有此四種敬心，即有四種效果，得人信仰，得人親近，得人歡喜，得人敬愛，如此漫言學佛，就是為人，亦無往而不利，故虔誠二字，功效如斯。

至于說到學佛入門，頗多佛徒均以為佛門深大，無所適從，其實佛道理甚顯淺，說到怎樣修持，實在是非常容易，本來佛教宗旨與儒教無稍異，既明儒說，可將儒經為例，淺說幾句，俾知門徑所在，儒教之五常，亦即佛教之五戒，不過五常太抽象，而佛教五戒較為實際，令人易學，今試舉一例，五常所謂仁義禮智信，不外佛教之五戒，所謂不殺者為仁，不盜者為義，不作邪思者為禮，不作妄語者為信，不飲辛者為智。如持比較，則佛教較為實際，較為易學，因此各佛徒請以此而深思，為學佛入門可也。

世間仁多以為佛說為迷信，為消極，此又是以白作黑，大謬不然，其實佛說一切，均教人積極，如上所說，不是教人先整身，以心從事，積極為人乎！何得謂為消極，各人以為如何耶？

A Personal Reflection

Though long immersed in Eastern philosophy, I understood this only as I finished this chapter: the mind itself is a buddha.

For the longest time, I questioned this. How could the mind be a buddha? My own mind is full of ego, judgments of others, and restless, wandering thoughts. Whenever I noticed such thoughts, I would say to myself: surely this cannot be a buddha’s mind.

But in finishing this work, I realized I had been missing the point. Because our true nature is Buddha-nature, the mind springs from it. The wandering thoughts do not define the mind; they only drift across it. What remains beneath them is our buddha-nature. And in that sense, it is a buddha’s mind.

Then how do we explain all those delusional thoughts? They are not part of our true nature but arise only because we have this body and brain. Our true nature is like the open sky, while our thoughts are like clouds—or even shifting weather, if we include the many movements in the mind. I first learned this image from Mingyur Rinpoche. His father taught him that the sky is never affected by the clouds, whether calm on a sunny day or restless in a storm. When delusional thoughts appear, we can simply see them for what they are and let them pass. In other words, such thoughts become teaching moments, revealing how they arise in the mind while true nature remains unchanged. They are like passing clouds that show how the vast sky is never disturbed.

You can truly understand this if you have ever been on an airplane on a cloudy or stormy day. From the ground, people cannot see the clear sky or the sun. But from above the clouds, everything looks completely different.

This new realization can put to rest thoughts that are not in the right view—such as, “How can I become a buddha with a mind like this? Do I really have buddha-nature? Where is it in moments like this?”

Recognizing this has finally brought peace to a question I had carried for many years.

This translated text is a chapter from Collection of Rain Blossoms, a scripture written by JiGong Living Buddha in the 1900s through spirit writing. Here the link to the original Chinese source.

If you are interested in other chapters of this book, here is the link to the table of contents.