Sometimes, we feel lost when faced with the many spiritual schools and religions available. What should we choose to learn? Today, someone might tell you that a particular Dharma Door is excellent, so you follow it. Tomorrow, another person suggests another is better, and you switch to that instead. Before my Dharma Door was introduced, many people had already been exploring other paths. So today, I want to explain: which Dharma Door should you follow? What is it that you truly want to learn?
To decide which Dharma Door to follow and whether a particular school suits you, it depends primarily on your own “wholesome roots” (kuśalamūla) and blessings. Only those with blessings and wholesome roots will encounter the Guan Yin Citta Dharma Door. I now teach you how to practise at home, enabling you to care for your family while also cultivating spiritually, and ultimately attain the Western Pure Land of Ultimate Bliss or the Four Sagely Realms. How extraordinary this Dharma Door is! People are often to be pitied. When you become confused and your perspective turns upside-down, life’s challenges can feel overwhelming, leaving you upset and unsettled. But truly, what is there to cling to in this Human Realm? I’ve always reminded you: let go, let go. If you find it difficult to let go, rely on the power of Guan Yin Bodhisattva to help you release your attachments.
In addition, the right causes and conditions must be present. This means there must be a connection between you and me. Many people dream of me, some cry when they see me, and others feel an immediate sense of familiarity—these are all signs of affinity. It’s essential to cultivate positive connections. The Buddhist teachings I share are balanced, considerate, and relevant to daily life—Buddhism exists in the Human Realm.
Another critical factor is the Bodhisattva’s blessing. Today, you are able to find me. Why does this Dharma Door resonate with you? It’s because, firstly, you have blessings. Secondly, you have wholesome roots and a kind nature. Thirdly, you and I share an affinity and connection. When these elements are present, and with the Bodhisattva’s blessing, positive connections naturally follow. There are two ways the Bodhisattva blesses you: one is through kneeling and sincerely praying to Guan Yin Bodhisattva while reciting scriptures and cultivating your mind. The other is the blessing you are receiving right now—through my guidance. You must understand that everyone here is spreading the Right Dharma; we are guiding and awakening sentient beings who share a karmic connection with Buddhism. Practising Buddhism requires perseverance. Even if none of you accompanied me to spread the Dharma in America, I would still go alone. That is unwavering determination. Was it not arduous for Venerable Master Xuan Zang of Tang Dynasty to travel to India for the Buddhist scriptures? Was it not gruelling for Venerable Master Jianzhen to cross to Japan? No Bodhisattva saves sentient beings without hardship. How can one retreat at the slightest difficulty?
In Buddhism, there is no concept of acceptance or rejection. What does this mean? All of you here are Buddhist practitioners, and within this practice, as your Master, I do not engage in acceptance or rejection. I don’t single anyone out as particularly good and bring them in, nor do I exclude anyone for being bad. If someone leaves, it is because they have excluded themselves. Bodhisattvas are compassionate toward everyone, caring for and loving all equally. If you decide not to pray to the Buddha today, is it because Guan Yin Bodhisattva has abandoned you, or is it because you’ve chosen to walk away? Bodhisattvas constantly offer guidance, but many of you fail to receive it. When a new Dharma Door is introduced, even if you’ve practised another Dharma Door in the past, you should use your wisdom to assess the new path. Reflect on it with the insights you’ve gained from your previous practice, and seek answers from the Bodhisattva. For instance, if Guan Yin Bodhisattva wishes to guide and save someone, even if you’ve been following a particular Dharma Door, the Bodhisattva associated with that path will still guide you—through dreams or other means—to help you connect with the new Dharma Door. I’ve seen this happen with many people, including those practising Western religions. For example, a Catholic woman dreamt of me appearing in a way that resonated with her faith, similar to Christ, to guide her.
In truth, if you focus on practising a single Dharma Door, the Bodhisattvas will assist you. Let me give you an example: when you are seeing a GP, you are their patient. If a specialist or new treatment becomes available, your GP will refer you to the specialist—they won’t feel envious or resentful. Similarly, I am like a doctor helping people, and other Dharma teachers are also like doctors saving lives. If you are under their care, they won’t want you to remain unwell. Instead, they will naturally refer you to someone who can help you more effectively. Even if you have previously sought guidance from another Dharma Door, all Dharma Doors ultimately share the same goal: to guide and awaken sentient beings. You will eventually find the path most suited to you. If you’ve found me, it’s likely your own Bodhisattva guided you here, and you should be grateful to the Bodhisattva. Just the other day, I met several abbots from other Dharma Doors. After listening to my teachings, they nodded in agreement, and eventually, they committed to reciting scriptures. These abbots also have Bodhisattvas guiding them. Why do you think their Bodhisattvas led them to me? Do you see now? You must seek, discover, and never give up—move forward with courage. If you are already following me in cultivating your mind and practising Buddhism, and you’ve experienced Dharma joy—meaning you’ve benefitted and felt its effectiveness—then you should persevere. You’ve already found Dharma joy and witnessed its impact in your life.
Cultivating the mind requires great patience; without it, success is impossible. To stay composed, patience and endurance are essential. Without endurance, you cannot progress to higher levels of spiritual development or make advancements. Those who cultivate the mind must learn to be patient. Patience is the foundation of achievement and the basis of diligence. Think of patience as a ladder that helps you ascend step by step. Only with endurance can you practise diligence; without it, diligence isn’t even an option. Saying, “I can’t take it anymore; I’ve lost my temper,” is a sign of failure. Losing control of your temper not only disrupts your progress but also harms your physical health. Avoid getting angry—anger damages the body. I’ve reminded you many times not to give in to anger. People who frequently interact with short-tempered individuals often become irritable themselves, just as some psychiatrists eventually develop mental health issues from prolonged exposure to patients with severe conditions.
I teach you three paths to wisdom, each designed to help you cultivate it. The first is the path of reflection. If you want wisdom, think more, speak less, and reflect often. This is the most noble path. The second is the path of imitation. Observe how others practise Buddhism and succeed; imitate their methods, and you too can succeed. This is the easiest way to cultivate wisdom. The third is the path of experience. This is the most challenging route. Relying solely on personal experience to learn and gain wisdom can be exhausting—it’s the most foolish approach. Instead, learn to use wisdom. For example, if you walk down a road and get robbed, you may choose another road the next day, only to be robbed again. But if you rely on reflection or imitation, you would think, “This road is dangerous, and this area might not be safe. I should avoid the entire area and choose a safer one.” That is the power of reflection. Wisdom exists within you—you just haven’t unlocked it yet. I am here to help you grow your wisdom, but it comes with many challenges.
Let me leave you with a few important points:
“Do not speak unnecessarily.” If something doesn’t need to be said, don’t say it. The more you talk, the more likely you are to create enmity.
“Do not say what shouldn’t be said.” This means avoiding inappropriate words. Speaking recklessly or talking nonsense can lead to trouble. If something doesn’t need to be said, don’t say it; if it doesn’t need to be discussed, don’t discuss it.
The world is, by nature, calm and peaceful. This is called “All circumstances are inherently at peace.” Imagine closing the door to a room; the space inside becomes quiet. What troubles could there be? Thus, “All circumstances are inherently at peace. Only people themselves create disturbances.” “When the mind ceases to arise”—when your mind doesn’t give rise to afflictions or seek to dwell on them—“everything remains in its true nature,” meaning the environment remains unchanged.
Our greatest troubles stem from having this physical body, which brings many problems. As the ancient saying goes, “My greatest suffering comes from having this body.”