In the Dharma Realm, your mind experiences delusive movement. Are we not within the Dharma Realm while living in the human world? Within the Dharma Realm, the mind often falls into delusive movement. This refers to the restless and incessant activity of the mind—stirring thoughts that should not arise, which inevitably leads to karmic consequences.
Let me explain how karma arises. Many of you ask, “Master, how does karma come about?” Karma arises because your mind, whether in the Dharma Realm or in the human world, frequently entertains thoughts it shouldn’t. For instance, suppose your child is unlikely to gain admission to an elite school, but you persistently push them to try. Karma begins to form. First, the cause is your attachment to competing with others. Then, you may scold or punish your child. Despite lacking sufficient funds, you might exhaust yourself to afford private tutoring. When your child ultimately fails to gain admission, you lose your temper and physically punish them, perhaps even causing harm. Later, as your child grows up, they may harbour resentment and hold hatred toward you for a lifetime. Do you see how it unfolds?
Delusive movement and delusive thoughts generate karma. Karma, in turn, gives rise to both good and evil. Good actions bring about positive outcomes, while evil actions lead to negative consequences. Consequently, yin and yang become clearly distinguished. Yin and yang symbolise opposites: “mine” is yang, while “yours” is yin. Everything in the world can be categorised into yin and yang. For instance, my money represents yang, while your money represents yin. If I use your money, it might feel satisfying, but it remains yin money. In truth, yin money is associated with the Underworld. Using others’ money without justification may bring you momentary joy. Everything in life can be categorised into yin and yang. Success corresponds to yang, while failure corresponds to yin. However, yin and yang are complementary forces that balance and support each other. This is why we have male and female, the sun and the moon, and the right hand and the left hand. The right hand is associated with yang because it is typically dominant, while the left hand is associated with yin. Here, I am specifically referring to the yin and yang within the human body.
Let me continue. Arising and ceasing are also in a constant state of change. What does this mean? Arising and ceasing are cycles driven by karma, continuously transforming. For example, a child is born, grows up, and eventually passes away. After death, the cycle continues through rebirth, as the soul reincarnates into a new life, beginning the process anew. Arising and ceasing—birth and extinction—operate within this endless cycle of rebirth. Do you see this now?
I’m explaining these principles to help you understand why life involves arising and ceasing, and why karma exists. Everything in the universe is constantly in motion. What is “everything in the universe”? It refers to the infinite number of phenomena—the myriad situations and changes that occur. This is why you may prosper today but face hardship tomorrow; why someone may have wealth now but lose it later. Think about it—many things follow patterns and laws, reflecting the ever-changing nature of phenomena. Karma drives these transformations. If you plant good seeds today, you will reap good results and experience positive outcomes. But if you sow negative seeds, you will face negative consequences. Because all things are constantly changing and moving, they follow the cycle of formation, existence, decay, and emptiness. This cycle—formation, existence, decay, and emptiness—is the natural law of the universe. It is eternally inescapable.
Attaining Buddhahood means returning from delusion to truth—it requires removing delusive thoughts and reconnecting with your true, inherent nature. Let me clarify: practising Buddhism is about returning to simplicity and authenticity. Returning from delusion to truth involves letting go of delusive thoughts, not physically returning to a specific place. The “return” here signifies forgetting delusion and embracing truth, rather than a literal journey back. I often encourage you to return to simplicity and authenticity because this is the teaching passed down to me by Guan Yin Bodhisattva. Guan Yin Bodhisattva frequently reminds me to embody simplicity and authenticity. What is “simplicity”? It means being pure, unadorned, and humble. “Simplicity” refers to returning to your original essence—to your true spiritual home. Our true home is in the Heavens.
Due to time constraints, I can only briefly explain the concept of returning to simplicity and authenticity today. First, let’s consider the idea of “simplicity.” What does it mean, and does it still exist within you? Simplicity represents the karmic causes you have sown over countless lifetimes. To return to authenticity, you must first address this simplicity. If the karmic causes you’ve sown over lifetimes are negative, how can you reconnect with authenticity? Next, reflect on authenticity. Does it still reside in your heart? Can you still find your true spiritual home? Even if you wish to return, if you’ve forgotten where your home is, how can you find your way back? Finally, it is essential to integrate your past with your present. To return to simplicity and authenticity, you must reconcile the karma of your past lives with the karma of your current life. The causes you sowed in past lives have borne fruit in this life. Now, how can you reconcile them to achieve simplicity and authenticity?
The Dharma Door I teach helps you reflect on your past, repent for your wrongdoings, and combine this with planting good causes in your current life. In this way, you can rediscover your true spiritual home. Reflect on the paths you’ve taken in the past—discard the wrong ones and find a new, righteous path. This is returning to authenticity. Once you’ve identified the right path, clear your mind, lighten your burdens, and embark on your journey with clarity and purpose.
Now, I’d like to explain the concept of “transforming consciousness into wisdom.” At first, your consciousness might label something as negative, but through transformation, it can become positive. For instance, think about conflicts with your children. These moments may feel distressing and upsetting. However, once you begin practising Buddhism, you let go of anger and see things differently. You might think, “This is a karmic debt I owe them, and I have no choice but to repay it. By reciting sutras for them, I can help them change.” With this shift in perspective, your anger fades, your thoughts become clearer, and your consciousness transforms into wisdom. This is the essence of transforming consciousness into wisdom. Now, imagine your child is with you today, but in a few days, they tell you they want to leave. If you cling to them, refusing to let go, you might inadvertently hinder their future. Isn’t this a manifestation of your consciousness? Your initial consciousness might insist, “A mother must keep her child close.” But if you shift your perspective and think, “My child deserves their own space and future,” you gain wisdom. Such examples are abundant in daily life and need little elaboration.
Form and emptiness are not mutually obstructive. “Form is emptiness, and emptiness is form.” The concept of “form and emptiness are not mutually obstructive” enables us to soar freely between heaven and earth. Emptiness represents illusion—the absence of fixed existence. You cannot see Bodhisattvas in the sky, can you? Yet, they exist. This is the essence of “form is emptiness.” In the Human Realm, the realm of form, we see physical shapes everywhere. Today, you see a person, but in a few days, they may pass away, leaving nothing behind. Again, this demonstrates “form is emptiness.” When we leave the Human Realm and become non-existent, we may meet again in the Heavens. Does this mean there is nothing? No, something does exist. This is the essence of “emptiness is form, and form is emptiness.” When you pray to Guan Yin Bodhisattva, you cannot see the Bodhisattva—this is emptiness. Yet, after praying, your life improves, blessings manifest, and your destiny changes. Isn’t this form arising from emptiness? When your prayers are answered, isn’t this a transformation within the realm of form? Praying to Bodhisattvas may seem intangible because you cannot see them. Yet, why do your prayers yield results? This illustrates the profound truth of “form is emptiness, and emptiness is form.”
Let me explain this in detail: anyone who has recited the Eighty-Eight Buddhas Great Repentance knows the trembling it can evoke in the heart. This is because, during the recitation, two states of mind often arise: one is repentance, and the other is a form of self-imposed punishment. This punishment stems from a self-judgement within your conscience. When you make a mistake or speak wrongly, it is your conscience that drives your repentance and causes the torment of guilt. Essentially, these are two forms of punishment. If you’ve caused harm—even caused someone’s death—wouldn’t your conscience torment you? When reciting the Eighty-Eight Buddhas Great Repentance, do you not recall the wrongs you have committed? As you plead for forgiveness from so many Buddhas and Bodhisattvas in the Heavens, you must let go of your ego and pride. When you invoke the names of so many Buddhas and Bodhisattvas in this scripture, do you think they are unaware of the misdeeds you’ve committed? Reflect deeply, and you will understand this point! Reciting the Eighty-Eight Buddhas Great Repentance shakes and purifies your heart—it cleanses your mind. With each recitation, your heart becomes a little cleaner. When you feel the weight of your mistakes and deep sorrow, doesn’t your heart tremble? It is like standing before a judge after committing theft, awaiting judgment. Isn’t that terrifying? Even after three recitations, burdened by the weight of your negative karma, you might think: “This is probably not enough. My karma has not yet been fully absolved. I should recite a few more times.” Do you see the point?
We often say, “One should enter the Right Path.” However, it’s no easy feat to embrace the Right Dharma, the Right Path, and the Right Faith. The concept of “Right” is frequently discussed, but in reality, how many truly find it? Some people visit my website and exclaim, “After seeing this, I was overjoyed and immediately began practising this Dharma door.” Why were they so overjoyed? Because they had found the Dharma Door that resonates with the depths of their soul—the Dharma Door that speaks to their innermost being. They had found their spiritual home. Once you enter the Right Path, you must uphold righteousness, abandon all that is deviant, and diligently correct every mistake you’ve made. Humans have a natural flaw: they learn bad habits quickly but struggle to adopt good ones. What I share with you is like a parent teaching a child. Humans are naturally inclined to pick up negative behaviours. For instance, even small children instinctively tease others—they pick up bad habits effortlessly. But teaching them good habits often takes immense effort. This reflects a fundamental weakness of human nature. That’s why cultivating the mind is no simple task. Humans are meant to pursue goodness, but when the mind and conscience become crooked, it becomes far easier to absorb negativity than positivity. Just like a finely crafted clock—if it doesn’t keep accurate time, it’s no longer a good clock. Similarly, no matter how capable a person may be, if their inherent nature is flawed, they cannot truly be considered good. A person may study Buddhism and the Dharma extensively, but if they do not walk the Right Path or practise the Right Dharma, what they study is the path leading them astray.
Now, let me move on to the concept of enduring hardship and resentment. Many people proudly claim, “I’ve spent my whole life enduring hardship and resentment.” Enduring hardship may be straightforward—no matter the task or job, they might say, “I’ll do it.” But enduring resentment is far more challenging. Many people are brimming with resentment. They might take on countless tasks without complaint, but one unpleasant remark can make them lash out immediately. So, how many truly possess the ability to endure both hardship and resentment? Many claim, “I endure hardship and resentment,” but in reality, they are full of bitterness.
Many people say, “You are blessed,” or, “You have good fortune.” But where do blessings come from? Blessings arise from a heart that understands generosity. Only those who know how to give can cultivate blessings. Those who don’t understand generosity will never have lasting blessings.
I hope every practitioner who cultivates their mind and recites Buddhist scriptures strives to ensure their own country is free from calamities before extending their prayers for peace to other nations. This is also a form of self-cultivation that ultimately benefits others. If you still don’t understand the importance of sincerely cultivating your mind now, disaster may not be far from you.