A person who understands the law of karma (the principle of cause and effect) will not engage in wrongdoing or commit evil deeds, knowing that bad actions will inevitably lead to consequences. It’s like understanding the importance of the law in society: if someone is unaware of its existence, they might act recklessly and create significant harm without considering the repercussions.
The key lesson here is to understand cause and effect. If you prevent harmful actions from taking root, they won’t develop, and karmic retribution can be avoided. This is why we must avoid harbouring negative thoughts—having such thoughts is like planting harmful seeds. Acting on those thoughts is comparable to nurturing those seeds, allowing them to grow and cause harm. It’s like discovering a small lump on your body. Sometimes, if you leave it alone, it won’t grow. However, if you keep poking at it, it can become more painful and potentially worsen. Similarly, if you keep worrying, “Could this be cancer?” your constant focus and anxiety might exacerbate the issue, possibly leading to more serious health concerns. In the same way, our thoughts shape our actions—intentions guide behaviour. The law of cause and effect works like this: by controlling the cause, you can influence and prevent the consequences.
Remember this: don’t fixate on health worries unnecessarily. If you feel pain or discomfort in your body, don’t immediately jump to conclusions or worry about whether it might be cancer. Understand? Similarly, don’t deliberately or unnecessarily stir up trouble in your daily life. For instance, if someone comes in, looks at you, and seems unhappy, don’t assume it’s about you or escalate the situation. Their unhappiness might stem from their own problems, unrelated to you. But if you start overthinking—“Oh no, do they have an issue with me?”—your mind begins to spiral: “Did I offend them? Did I say something wrong? What could it be?” This kind of endless rumination does two things: first, it drains your mental energy; second, it plants harmful seeds in your mind. Why dwell on it? Why stir up negative thoughts unnecessarily? Once you start, you’re likely to develop a distorted perspective. These skewed thoughts can harm you. You might convince yourself of reasons for their behaviour and then feel compelled to explain yourself or even retaliate. In truth, the harmful seeds are already taking root in your mind. The best approach is to avoid stirring up negativity altogether. If you know you struggle with self-control in relationships, don’t put yourself in situations that might test your limits. Similarly, if you have difficulty managing money, avoid circumstances where financial risks might arise.
This is why I teach that when you stir up something, you accelerate its development. If you consistently focus on positive causes, you’ll reap positive results. Conversely, if you repeatedly stir up negative causes, you’ll end up with negative outcomes. Take a couple in a strained relationship: if they argue every day, they’re constantly stirring up negative seeds, which will eventually lead to disaster—fights or even divorce. But if they focus on nurturing positive seeds each day, their relationship will grow stronger and healthier. This is the essence of what I want to convey about good and evil. Plant good seeds, and you’ll reap good outcomes; plant bad seeds, and you’ll reap bad outcomes—this is the foundation. Humans carry both good and bad within them. As long as you’re human, it’s impossible to avoid some negative results, just as every human body naturally contains both white and red blood cells.
I will now explain whether people can change their fixed karma. An individual’s fixed karma can be altered, but collective karma, created by a group, is much harder to change. Fixed karma refers to the karmic obstacles predetermined by actions in past lives, manifesting as consequences in this life. Collective karma, on the other hand—created when people act together in harmful ways—is much more difficult to escape, as all those involved must bear the consequences together.
Let me give you an example: imagine a classroom of 30 students who all get involved in wrongdoing, except for one child who doesn’t participate. When the teacher punishes the entire class and makes everyone stand as a group, that one student can step forward and say, “I didn’t do it.” In such a case, this student might be exempt from punishment. This illustrates that if you avoid participating in wrongdoing, you might still face some consequences when collective karma arises because you are part of the group, but you could survive and escape the worst of it. Do you understand? Take the example of the Tangshan earthquake. Many good and bad people lived in the area, but when the earthquake struck, both groups suffered the effects of this collective karma. However, some individuals survived—some hid under tables, others were in buildings that didn’t collapse, and some were away on a trip. These people managed to avoid the worst of the collective karma because they were not actively involved in creating it.
In our study and practice of Buddhism, as we work to guide and awaken sentient beings, we become less likely to be harmed when disasters strike, right? The Bodhisattvas have placed a “black box” within each of our minds, much like the flight data recorders on airplanes. This box meticulously records all the good and bad deeds we’ve done throughout our lives. However, just as the black box on an airplane becomes crucial only after a crash, this karmic recorder becomes significant only when a person’s life comes to an end. At that moment, it reveals the complete journey of your life, providing a clear account of why things unfolded the way they did. In essence, this “black box” is like the eighth consciousness in Buddhism—the storehouse consciousness—which serves as the ultimate recorder. It captures every twist and turn, every virtuous act, and every harmful deed throughout your life. When the time comes for judgement in the Underworld, you will see with absolute clarity everything you’ve done in this life.
Think about it—who can you really deceive? Even if no divine beings were watching over you, your eighth consciousness has already recorded everything, planting the seeds of karma. Deep down, you know the truth: you are already burdened by guilt. It’s like someone who recognises they’ve become a bad person. Many people in prison, when you tell them, “You can turn your life around and become a good person,” will reply, “I’m already a bad person.” This is because their consciousness reminds them: “You’ve accumulated too many karmic obstacles, too many negative karmic conditions, and now you’re suffering the consequences. That’s why you’re a bad person.” Do you understand? Harming others is essentially harming yourself. When you hurt yourself, you also end up hurting others. The best choice is to refrain from harm altogether—don’t even let the thought arise, let alone act on it or speak words that could cause harm.
Let me tell you this: even something as small as a toothache can be considered a form of karmic retribution. You might think I’m making it sound more serious than it is, but I’m not exaggerating in the slightest. If it’s not caused by a spiritual entity seeking karmic repayment, then it’s the result of your lifestyle habits. Maybe you didn’t brush your teeth regularly, or you brushed poorly, or perhaps you only brushed inconsistently. Maybe you ate too many sweets. These seemingly minor habits add up over time, leading to today’s toothache. You might argue, “Isn’t it natural for teeth to weaken with age, losing calcium and becoming loose?” That’s true, but why do some people still have strong, healthy teeth in their seventies, while yours are already in poor condition at a much younger age? That’s karma—the consequence of neglecting proper living habits and daily care.
It’s the same with children. We constantly remind them to pay attention to this or that, but when they don’t listen, it’s they who suffer when they fall sick, not us. Similarly, when I look at you, I see you committing offences and accumulating karmic debts every day. I tirelessly advise and explain, but despite speaking until my voice is hoarse, some of you still refuse to listen. What more can I do?
Although both collective karma and fixed karma are difficult to change, there’s an important principle to understand about collective karma: while Buddhas and Bodhisattvas cannot directly alter fixed karma, they can help transform it. Do you see the distinction? Fixed karma cannot be eliminated, but it can be transformed. What does transformation mean? It means making changes that alter the outcome, even though the karma itself remains present. Let me give you an example I often use: when a mistake is written on a piece of paper, can you erase the words entirely? No—that’s like fixed karma, which cannot be undone. However, you can use an eraser or correction fluid to amend it. The impact of the original words is transformed to be less apparent, right? This is the significance of transforming fixed karma—it cannot disappear, but it can be altered to change its effect. Similarly, if something harmful is transformed, it will no longer harm you. For instance, a knife meant for killing can be transformed into a tool for cutting food. A bad person, when reformed, becomes a good person—a valuable member of society. Isn’t that true?
This is why understanding transformation is so important. The Bodhisattvas come to this world not to punish but to help people escape suffering and elevate their thinking and spiritual states. We must therefore learn the methods to transform karma. How can karma be transformed? First, by paying respect to the Buddhas. Second, by engaging in inner repentance. Inner repentance means sincerely regretting your actions from the depths of your heart. A person who understands repentance is wise. You must learn to practise inner repentance. Only those who sincerely repent can transform their karma; someone who refuses to repent cannot be saved.
Let me remind you again: no matter what mistakes you make in the future, the first thing you should say is, “I’m sorry.” Always have “I’m sorry” on the tip of your tongue. Even if you believe you are right, say “I’m sorry” first. Saying “I’m sorry” doesn’t necessarily mean you are wrong—it reflects your level of understanding and character. In this world, there’s often no absolute right or wrong. So, whenever something happens, take responsibility and say, “It’s my fault. I’m sorry.” For example, in meetings, some people might begin by saying, “I’d like to share my thoughts, and I apologise in advance if anything I say is inaccurate. Please feel free to correct me. Here’s my perspective…” Does saying “I’m sorry” diminish their dignity? Not at all—it elevates their character. Conversely, those who always insist they’re right are often not correct. A person who frequently admits, “I might make mistakes,” is less likely to err. In both practising Buddhism and in our everyday conduct, those who constantly criticise others are often in the wrong. Criticising others as if you’re always right is, in itself, a mistake. The moment you judge someone else, you’ve already placed yourself in the wrong.
Third, transforming fixed karma requires the power of blessings. As you know, fixed karma is incredibly difficult to change. To transform it, one must receive blessings—this is a crucial factor. Without the blessings of the Master or the Buddhas and Bodhisattvas, a person cannot transform their fixed karma. For example, an elderly woman may diligently recite scriptures at home, but without external blessings, she wouldn’t have been able to extend her lifespan to this day. She needs someone to act as a “guarantor” and provide her with blessings. Why are these blessings so vital? It’s similar to the joy and honour many followers feel when I announce the acceptance of new disciples—they eagerly apply because they understand the importance of having a teacher in their Buddhist practice. Only under the guidance of an enlightened teacher can a person truly walk the right path.
As I’ve mentioned before, consider the difference between a distance-learning university student who has no direct interaction with lecturers and a student at a university with face-to-face teaching. Even if they study the same courses, do you think their levels of understanding and ability would be the same? If students were simply handed learning materials to study on their own and graduate, would their comprehension and skills match those of students directly guided by a teacher? Do you see the principle here? This is why so many people around the world dedicate themselves to spreading the Guan Yin Citta Dharma Door. They understand that the compassionate blessings of Guan Yin Bodhisattva—a great Bodhisattva—support them, filling them with immense joy. Furthermore, they have Master Lu as their mentor, guiding them in their cultivation and explaining the truths of life. This enables them to walk the Bodhisattva Path with unwavering and tremendous confidence.