Today, I will discuss the importance of reciting Buddhist scriptures with a devoted heart, true faith, and a sincere aspiration. This practice also requires a connection, or an affinity with the Buddha. When reciting scriptures, it’s your own heart that you are engaging. Reciting the Buddha’s name is an act of self-power, serving as a “cause”; when you recite the name of a Buddha or Bodhisattva, it’s akin to reciting your true self, as you inherently embody the nature of a Bodhisattva. Therefore, with a focused mind and the “cause” – meaning the mind that enables you to recite, and the Buddha that you recite, you recite the scriptures with sincerity. This “cause” manifests due to the devoted mind that enables you to do so. This means that after you recite the Buddha’s name with your true mind, the Buddha or Bodhisattva will reveal themselves within you, unveiling your true Buddha-nature. You should use this mind (that enables you to do so) to get close to the Buddha (that you recite). Though these concepts may seem complex; you will understand once you reflect on it. If you recite the scriptures with dedication, eventually the Buddha will appear in your heart. In reality, what arises within you is a kind of Buddha-light, the light or brightness of the Buddha, purifying your heart.
Your own power in reciting scriptures creates a responsive connection with the Buddha, which is a harmonious union of conditions and causes. Specifically, when you recite scriptures, you can invoke Buddhas and Bodhisattvas, harmonising your karmic causes and conditions. In the future, this may lead you to the Western Pure Land of Ultimate Bliss or beyond the cycle of rebirth in the Six Realms, to the realm of Bodhisattvas. You must recite with all your heart, to bring forth your own Buddha-nature, as if blooming your lotus of enlightenment. When your heart resonates with the Buddhas and Bodhisattvas, you can ascend to higher realms. If you recite without this connection, you will not ascend. To reach the Western Pure Land of Ultimate Bliss at the end of life, all causes and conditions must be present. This “cause” is the heart you apply, which involves genuine belief, and earnest aspiration (your sincere power of vows). The “condition” is the connection you have with the Buddha. By wholeheartedly planting the seeds of this connection with Buddhas and Bodhisattvas, merging yourself as one with them, you can be reborn in the Western Pure Land of Ultimate Bliss or in a realm beyond the Six Realms. The Bodhisattvas will respond and come to guide you.
The concept of “nonself” (Anātman) refers to the absence of self. There are two types of nonself:
1. Nonself of the person (Pudgalanairātmya): This is when others do not acknowledge or regard you – “They look down on me, they don’t take me seriously, they simply ignore me” – As a result, this rids you of worries and troubles. The realisation of nonself in this context removes the obstacle created by afflictions, or afflictive obstructions. Why does nonself eradicate afflictive obstructions? It’s because when others do not consider you, you become indifferent to their regard. If others don’t think about you, you won’t be preoccupied with them, hence you won’t be troubled. For example, if a child ignores you and you reciprocate, you become free of distress. If the child is constantly on your mind, you become hindered by this attachment, which is an afflictive obstruction. By not attaching to the self, you become indifferent and free from troubles.
2. Nonself of dharmas (Dharmanairātmya): Dharmas here refer to the phenomena of the human world, everything in life is termed “dharma”. Nonself of dharmas eradicates cognitive obstructions, which are obstacles in wisdom. In any situation, maintaining the absence of self is nonself of dharmas. Buddhism teaches that all phenomena are empty, meaning there is no dharma, no self. Everything that happens in the world does not involve you. Those who realise this are truly wise. To break all barriers of wisdom, one must shatter the conventional wisdom of the human world as a karmic obstacle. There is devoid of any notions of intelligence or lack thereof. The belief that “I am smart, I can do this or that” is false. Truly grasping the concept that all phenomena are empty will prevent you from having such thoughts.
Why do many people who cultivate well experience responses, while you do not? Where do these responses come from? They originate from one’s good deeds. Many who come to pray at Guan Yin Citta Practice Centre, filled with distracting thoughts, assume the Buddhas and Bodhisattvas can neither see nor know. If your negative thoughts outweigh your current good intentions, your prayers may not be effective. Worse, this could lead to karmic retribution. However, the karmic retribution could be reduced by praying to the Buddha. The severity depends on your past and present actions (karma). The extent of these actions (karma) may not be expressible, but their consequences become apparent later. For instance, an elderly person breaking a leg, someone developing a tumour, or a child suddenly falling ill are all examples of karmic retribution. It is entirely determined by one’s own actions (karma). A person with a kind heart will experience responses in everything.
What exactly are “defiled conditions”? Let’s say I’ve reconnected with someone through defiled conditions. This individual, in their youth, had very positive karmic conditions. Yet, if they start keeping bad company, these once good karmic conditions get tainted and gradually shift towards the negative. With the onset of defiled conditions, their positive karmic conditions start to fade away. If tainted by negative influences, their good karmic conditions depart; if touched by positive ones, the positive conditions return; if tainted by evil, then negative conditions emerge. Buddhism clearly teaches that defiled conditions are essentially transformable good karmic conditions, which require purification.
In Buddhist teachings, it is emphasised that when listening to or studying the Dharma, one must be careful, especially in this Age of Dharma Decline. Various religions, Dharma Doors, spiritual mediums, and Dharma masters claim to offer salvation. Yet, when these influences come to save people, they often mask the true nature of karmic conditions, making it difficult to discern authenticity. For example, many marriages are founded on negative karmic affinity, yet during the dating phase, why do couples often fall deeply in love? This is because their negative karmic affinity is cloaked in a layer of defiled conditions. These defiled conditions obscure the true nature of their affinity or condition. Before marriage, no one anticipates future arguments or divorce, but over time, the nature of their relationship changes (the karmic condition deteriorates).
A key concept I often discuss is “response.” The responses one experiences are crucial. They stem from one’s good deeds and positive karmic affinities. Without a kind heart, how can one experience such feelings? It’s important to approach the study and practice of Buddhism with caution. “Delayed karmic conditions” mean that you may start late in learning Buddhism, or you may be slow in learning Buddhism. However, these are not of great concern. What is truly fearsome is taking the wrong path. Our life is incredibly limited, and if you mistakenly follow a wrong path and fall astray, it’s often too late to correct. There might not be enough time left to learn the authentic teachings of Buddhism. For instance, if you are led astray into harmful activities like gambling, it becomes very difficult to turn back towards a right path.
Practising Buddhism requires enduring what others cannot and doing what others find impossible. Buddhist practitioners must be patient, capable of tolerating what ordinary people cannot. They should act in ways that ordinary people do not. Buddhist practitioners should learn to meditate and regularly reflect on their own faults; avoid discussing the rights and wrongs of others, even in casual conversation. Do not speak ill of others; instead, regularly bring forth the Bodhi mind (Bodhicitta), the mind of enlightenment. The lamp of wisdom requires constant refuelling. Without regularly nurturing your wisdom, you will lack the insight necessary for proper cultivation of the mind. Those without wisdom may feel sorrow when others succeed and happiness at others’ misfortunes. This “refuelling” involves frequent scripture recitation, bringing forth the Bodhi mind, engaging in good deeds, and accumulating merit and virtue.
Faith is a guiding light, and this faith is not someone else’s – it is your own. What’s so great about having faith? It’s because, with faith, you feel that you are the most reliable. Have you seen many movies where, in moments of confusion, a character faces two selves? One is their physical self, the other their inner self. Then they ask their inner self, “Can I do this?” and the answer might be, “You can’t do this.” This is the dialogue of the soul. This soul is your self-confidence, your very essence. You need to grasp this heart, this self-confidence within you, which is immensely important.
An elderly person said, “I believe Guan Yin Bodhisattva will not abandon me. I must repay my debts and reach the Western Pure Land of Ultimate Bliss. I trust that Guan Yin Bodhisattva will come to guide me.” How important do you think this faith is to the elderly person? A single thought, a single act of faith, can change a person’s destiny. As long as you have self-confidence, feeling that you have the most reliable thing, which is Guan Yin Bodhisattva, don’t you then have something you can rely on? Rely on your own faith, not on others. Seeking help from yourself is better than seeking it from others.
A person’s self-confidence stores a wealth of treasures. Unearth the treasures of the soul, bring out all the good and kind things, and apply them in your life for boundless joy.
