On the topic of the world’s end: The apocalypse represents a major catastrophe, inevitably destined to occur. When will it happen? We don’t know, as the energy leading to such a catastrophe hasn’t fully developed yet. This suggests that many people are still acting virtuously, engaging in good deeds, cultivating their minds, reciting scriptures, and saving others. Previously, there were predictions suggesting the end of the world would be in the year 2000. But now it’s 2010, so it’s been postponed by at least 10 years. I have told you before, there are major and minor calamities. For an individual, a minor calamity, resulting in death or severe distress, can be akin to their own end of the world. For example, for the passengers of a plane about to crash, it’s like the end of the world. We must diligently cultivate our minds so that when calamity strikes, we, the good, may survive. Generally, virtuous people or true practitioners usually don’t perish in disasters. For instance, some “good” people may die in an earthquake; they may be innocent victims but not necessarily virtuous. Truly virtuous people usually don’t perish in disasters. Consider those children who didn’t go to school during an earthquake and survived, or a child who survives a plane crash. What does this indicate? Or someone who, due to sudden illness, missed a flight that later crashed. Are such people considered virtuous? They are the fortunate ones, blessed with good fortune and merit and virtue. I’m not urging you, but do your best. When the time of disaster arrives, everyone must face their own fate. I’m not scaring you, but even if you are close to me, I might not be able to save you. When faced with a disaster, rely on your spiritual strength and merits and virtues. In such times, a person’s fate may hinge on their spiritual cultivation and their merits and virtues. At that moment, if the Bodhisattvas can save someone, they will; if not, then that person’s time has come, regardless of age or gender. Look at your own actions, your level of spiritual practice and cultivation of mind, what you are still seeking, and you will understand. If you’re still fervently praying for the well-being of your family, for wealth, job success, or prosperity, you’re practising a form of Buddhism that focused on worldly attainment. I will explain these issues in detail later; this is just an introduction.
Let’s begin by discussing the concept of “desire leading to suffering”. The more desires a person has, the more they suffer. For instance, you may long for something today and not achieve it, and then tomorrow, find yourself yearning for something else, only to face disappointment again. My desire, for instance, is to guide and help awaken more people. When I’m unable to do so, I feel a deep sense of sadness. What about your desires? Your desires might include a better job or the fear of losing your current one. In reality, once you have these desires, you start to feel the suffering. If a person can eliminate their desires, they won’t feel as much suffering. A person’s life can be described as “weariness in both life and death”. Life itself, along with the prospect of death, often brings a profound sense of weariness. Death brings immense pain and sorrow. On their deathbeds, many reflect on the totality of their lives, often feeling a deep exhaustion and readiness to depart. This sentiment is often depicted in novels and movies, where a person, lying on their deathbed, says, “I am weary of this world, it’s time for me to go.”
On the other hand, consider the principle of “minimal desire and inaction”. This involves having fewer desires and adopting a stance of non-action, letting go of all attachments to attain inner peace and ease. People shouldn’t be constantly troubled by trivial matters, which is referred to as “the heart never being satisfied”. It implies that human desires are insatiable, and we never grow tired of being contented. Do you ever feel tired of or sick of getting something you desire? Consider a businessperson: overwhelmed with an influx of goods, they work tirelessly. Yet, in the absence goods, they start praying fervently – this behaviour exemplifies “excessive craving”. Craving for personal gain breeds sin within, primarily in the form of greed. When a person desires personal gains, they cultivate sin in their hearts, and this sin is “greed”. Once consumed by greed and anger, a person may find themselves capable of almost anything. It’s essential to hold the teacher and teachings in high esteem. Everyone should respect the Master, value the Dharma Door and earnestly engage in spiritual practice.
Have you ever wondered how one accumulates merit and virtue? Here’s an illustration. For instance, simply by publishing an article on my website, the author and the publisher gain merit and virtue each time someone views it. Take the two books edited by Liang Xiao, Fate, Fortune and Feng-Shui and Heaven, Earth and Humanity, for example. The immense merit, virtue, and blessings he gains with every reader of his books are undeniable. Similarly, when you guide and awaken others or share your reflections and experiences, your blessings naturally increase. This exemplifies the principle of accumulating blessings through causation – our daily deeds plant seeds of future blessings. Sharing your journey in reciting Buddhist scriptures and helping others is akin to setting up a guidepost at a complex crossroads, offering direction to those who are lost. Such actions confer blessings and virtue. Moreover, those who read and learn from your sharing form a connection with you. By reading my books, they form a bond with me; by reading your experiences, they connect with you.
Many people want to receive help from others in their times of need. Let me explain how such benefactors emerge in our lives. Benefactors are gained through acts of generosity. When you generously assist others, you’re essentially sowing the seeds for future help in your life. Often, when you aid others without expecting anything in return, the day may come when they reciprocate your kindness. The more you help others, the more assistance you tend to receive. Isn’t it true that when you’re helped by someone, you’ve found a benefactor? Benefactors often arise from the way you treat people. I recall someone who struggled to obtain a passport for travel abroad. Remarkably, a young man they had assisted in the past, now working in immigration, came to their aid. This exemplifies what we call a “benefactor connection” – something entirely unexpected. I always advise treating everyone with respect, regardless of their status, as you never know who they might become in the future. Being snobbish is not the right approach; showing kindness to all is essential. Isn’t this aligned with Buddhist teachings? It’s about cultivating karmic connections and forming connections with benefactors.
Let me clarify whether making offerings to the Buddha and helping the poor yield the same blessings. Opinions on this matter vary; some see a difference, while others view them as equivalent. The key lies in your perspective and genuine devotion. When you have cultivated spiritually to a certain extent, with a Buddhist mindset, making offerings to the Buddha and assisting the poor indeed carry the same blessings. This embodies the principle of equanimity. Offering fruits to Guan Yin Bodhisattva or to a needy person should stem from an equal-hearted intention. In practising Buddhism in the human world, it’s essential to embrace an attitude of equality. Why are children often called “little Bodhisattvas” and the elderly “old Bodhisattvas”? It’s because you never know when they might achieve the state of Bodhisattva. Can we then justify poor treatment towards them because they have not reached such a state? We must maintain Right View in our actions, and remember that the potential for accruing blessings is limitless. Offering to the Buddha, Bodhisattvas, and virtuous individuals all yield significant blessings.
Some people prioritise developing wisdom but overlook the importance of cultivating blessings. Merely developing wisdom, such as chanting Buddhist scriptures, without accompanying actions, falls short. Chanting alone, without assisting others, can limit spiritual achievements to that of an Arhat, as understood in some Buddhist traditions. I observe that many among you recite scriptures diligently but do not actively engage in guiding others. Answering Buddhist friends’ questions over the phone, for instance, presents an excellent opportunity to accumulate merit and virtue. Seizing such opportunities contributes to your merit and virtue. The concept of “cultivating the field of merits” involves cultivating blessings within your own heart. Without this cultivation, you’ll lack blessings, leaving your heart feeling barren. Merely focusing on scripture recitation and refusing to do good deeds and help others, is like going to the mountains for a peaceful retreat, avoiding the troubles of the worldly life and not wanting to interact with ordinary people. Arhats, who follow this path, have a minimal connection with sentient beings. It’s essential not just to cultivate oneself. Conversely, those who fervently devote themselves to saving others and good deeds without developing their wisdom, like practitioners of many other Dharma Doors, may act without understanding their deeper purpose. This, too, is not a balanced approach.
An effective cultivation practice involves “anticipating the effect based on the cause.” This means understanding the potential outcomes of your actions before taking them. For example, if I am kind to you today, I can anticipate how you might respond to me in the future. As the saying goes, “Bodhisattvas fear the cause, while sentient beings fear the effect.” Bodhisattvas are wary of initiating negative causes, knowing well the consequences they bring. In contrast, people often act impulsively, only to be shocked by the adverse results. When it comes to practising Buddhism or undertaking any meritorious activity, a recommended approach is to first consider the potential outcome before proceeding, as planting a cause without an understanding of its effect leaves its outcome uncertain. By recognising potential outcome in advance, your approach to actions will change. For example, if you are constantly criticised by your spouse, this action plants a specific cause, potentially leading to your resistance or retaliation. If you consider the possibility that your continuous criticism might drive your spouse away, you might choose to refrain from it, thereby not planting the cause. Similarly, before speaking ill of someone, pause to consider the aftermath once they find out. This way, you will avoid negative speech.
I have previously discussed the distinction between performing good deeds and acquiring merit and virtue. Let me elaborate further: “Seeing your own nature is merit, and equanimity is virtue.” Recognising your true nature in any action you undertake translates into merit and virtue. Actions carried out with sincerity inherently possess merit and virtue. In Buddhism, the practice of equality is fundamental, and this extends beyond just the human perspective. It’s the equality within your heart that matters most. We should practise equanimity towards everyone. For instance, if I engage more with someone who has a pleasant voice on the phone and less with an elderly woman, that demonstrates partiality. Similarly, if an elderly woman calls and struggles to speak clearly, it’s important to assist her with equal sincerity. Treating everyone and everything with genuine equality from the heart exemplifies true virtue.
