I will continue sharing the key points of cultivating the mind. What are the essentials for someone who wants to cultivate their mind? It begins with resolving one’s own afflictions and habits. Do you have many afflictions? Of course—every day brings new ones. And what about habits? Plenty. They’re typically bad habits: insulting others, getting angry, being sarcastic, being picky about food, wanting to gain without giving, and so on. These are all bad habits. Do you understand? Resolving afflictions and bad habits is the first step in cultivating the mind. Simply put, the fewer afflictions you have, the more skilful you become in cultivating your mind, and the more strength you’ll gain from your practice. A person with fewer afflictions develops greater spiritual strength. If you’re constantly consumed by afflictions, you can’t cultivate your mind effectively. For example, when you come here to listen to my Dharma Talk, isn’t that part of cultivating your mind? But if your mind is filled with afflictions, can you truly take in what you hear? Can you cultivate well? If your thoughts are occupied with worries about your children, family, or work, even though you’re physically here, your heart isn’t settled. Can you genuinely make progress in cultivation? Let me tell you: when your body is here, but your mind is elsewhere, this is called an “afflictive obstruction.” What does that mean? Your afflictions are blocking your progress. Bad habits must also be resolved—the more you work on them, the stronger you’ll become. Gradually reduce your bad habits and afflictions. Why is this important? There’s a principle behind it, called “turning the light inward to illuminate yourself.” What does this mean? Let me explain.
Sometimes, when someone has been ill for a year, they suddenly appear to recover, becoming clear-headed and full of energy. People might think they’ve recovered, but they pass away soon after. This is what we call “a final burst of clarity before death.” Similarly, someone who has been muddled their entire life may suddenly become clear-headed, cheerful, and even laugh at everything, including themselves and the world. This is also an example of “turning the light inward to illuminate themselves.” In Buddhist practice, what does “turning the light inward to illuminate” mean? Let me explain. Suppose you have been practising Buddhism for a while but still don’t fully understand the teachings. After some time, as you look back at your spiritual journey, you start to realise: “The Buddhist teachings I learned back then were actually addressing my bad habits at the time. Now I understand.” For example, let’s say you used to smoke. Now that you practise Buddhism, would you still smoke? Or perhaps you used to lose your temper frequently, making sarcastic remarks at the slightest provocation. After following me and practising Buddhism, you might reflect on your past and realise: “Those teachings were about correcting my bad habits. Now I understand I was wrong.” This is what it means to “turn the light inward and reflect.” Use the Buddha’s light to shine on your past mistakes, exposing the impurities within your soul. Who hasn’t made mistakes? For instance, if you saw money on the floor, would you pick it up? Would you take it? This reveals the impurities in the soul.
I often say that those who take advantage of others ultimately suffer the greatest losses, while those who give generously are the ones who truly gain the most. From a worldly perspective, I have given the most through my acts of generosity, and as a result, I am supported and admired by millions. When people see me, they show respect because of my selfless giving. Now imagine if I charged a fee, say $100, for each person who came to see me—what kind of impression would that create? A person must have integrity and principles, and cultivating the mind requires even more integrity and principles. Let me share an analogy: the Guan Yin Hall here in Sydney is like a clean swimming pool—a lotus pond where you can bathe in the light of the Buddha. If someone comes in covered in filth and sores, contaminating the pool, would anyone else want to swim there? If I didn’t have Dharma power, how could it be that so many people recite scriptures, and I am able to assist them in their homes almost instantly? It’s not my own Dharma power that is boundless; it’s the infinite power of the Buddhas and Bodhisattvas, the boundless power of Guan Yin Bodhisattva and the Buddha-dharma itself. Do you understand? Don’t be petty and try to gain small advantages, as they will lead to bigger losses in the long run. Haven’t you seen enough examples of this in films and novels? Someone takes a small item from another, then ends up being controlled, forced to obey, and ultimately discovered, losing everything—including their life. Do not take advantage of others—Buddhist practitioners must understand these principles. Got it?
You must also eliminate delusive emotions from your heart. What are delusive emotions? They are emotions born of delusions. Delusive thoughts refer to thoughts you shouldn’t entertain. Doing things you shouldn’t do often begins with such thoughts taking root in your mind. Reflect: have you ever entertained thoughts you shouldn’t have? Have you done things you knew you shouldn’t do? Can anyone here truly say, “I’ve never had such thoughts; I’ve never done such things”? Think about it, and you’ll feel regret for what you’ve done—but by then, it’s already too late. I hope you will always remember to believe in the boundless power of the Buddha-dharma. Never engage in actions you know you shouldn’t. Only the foolish harbour delusions—that’s why they are called “foolish delusions.” The “foolishness” here corresponds to the “ignorance” in the three poisons: greed, hatred, and ignorance. It’s a lack of wisdom—a state that clouds the mind or, to use a more modern term, makes it feel like your mind has shut down or stopped working properly.
When it comes to spiritual practice, one must not have attachments. If you focus solely on the circumstances around you, your cultivation will not succeed. For example, if you are struggling to conceive a child and your mind becomes fixated on this issue, thinking, “What will I do if I can’t have a baby?” then all your energy becomes tied to this one problem. You pray desperately, but if you cultivate your mind solely for the purpose of having a child, what happens once the child is born? You achieve your goal, and then you start slacking off in your cultivation. This is why you must not have attachments in your spiritual practice—do you understand?
Here’s another example: if an elderly woman practises solely to seek longevity, once she passes away, all the merit and virtue will be gone. The merit and virtue she accumulated from reciting sutras would have been entirely spent on extending her life, leaving her with nothing to rely on when she passes away. She would no longer be able to ascend to a higher spiritual state. This is like trading a watermelon for a sesame seed. So, what should she focus on instead? She should practise diligently to purify herself and elevate her spiritual level so she can ascend to the Heavens. When you elevate your spiritual state, your life naturally extends as a by-product—there’s no need to specifically pray for longevity. Not only will her life lengthen, but she will also have something to rely on, as all the results of her cultivation will lead upward, not downward. If you pray only for longevity, you remain confined to the Human Realm for a finite time. Based on your physical condition, even if you live to 100, can you go beyond that? A house, no matter how sturdy, might last a century, but eventually, it will leak, deteriorate, and need to be rebuilt. How could you continue living there? Humans are like houses—if a person lacks integrity, it’s like a house without a strong frame or foundation. Such a house will collapse at the slightest shake. Similarly, if you stop reciting scriptures because others persuade you to, you lack the foundational faith needed for cultivation. A house must have a solid framework, and people must have a backbone. This backbone is your belief: “I firmly believe Guan Yin Bodhisattva will save me.”
I never ask you to pray for wealth. What do I suggest you pray for? A meaningful career and a brighter future, as these are interconnected. However, even these pursuits are for ordinary people. Those who cultivate well don’t need to pray for such things. Let me give an example: small business owners work tirelessly, constantly praying for good business. When business improves, they find themselves overwhelmed, exhausted, and physically drained—right? On the other hand, someone who doesn’t fixate on success might say, “If business is good, that’s great; if it’s not, that’s fine—this income is enough.” If money isn’t meant to be yours and you persist in getting it, you’ll need to exert extra effort to repay it. For example, earning money through overtime means working more hours than others, which depletes your energy and harms your health. Isn’t that true?
Let me continue by discussing how to maintain peace of mind and adapt to circumstances. When faced with changes or challenges, learn to go with the flow. For instance, if someone treats me poorly today, I’ll accept it as part of life. If something unexpected happens, I’ll adapt. If I trip and fall, I’ll think, “Ah, I avoided a greater mishap,” and move on. This is called adapting to circumstances in accordance with conditions. When changes arise, follow the flow. If someone wants to be with me, we’ll continue the relationship. If they don’t, we can remain friends. Who knows? Someday, they might return. What’s meant to be yours will always be yours.Young people in relationships should adopt this mindset. Don’t dwell on thoughts like, “If you leave me, my world will collapse, and I won’t survive.” That kind of drama belongs in movies, not real life. In reality, don’t overthink it. If it’s meant to be, it will be. Forcing something will only lead to problems later, such as divorce. Understand this principle.
You also need to practise self-restraint. What does it mean to restrain yourself? It means holding back your bad habits and temper, preventing them from surfacing. Regularly reflect on your mind and body. What are they? Both are illusions. The thoughts you have today and the physical pleasures you enjoy are all fleeting. One moment they exist, the next they’re gone. This is the nature of illusion. It’s like a child receiving a hundred-dollar note and feeling overjoyed, only to end up with a few coins after spending it. Money cannot be kept forever, and neither can life—it’s all an illusion. What you need is true substance and true nature. What does this mean? It means being genuine in both body and mind. If I say “one,” it’s one; if I say “two,” it’s two. Be true to your conscience and take care of your physical well-being.
It’s difficult for people to let go of their ego. But when you forget about yourself and think, “There is no ‘I’; I no longer exist as a self,” where can your troubles come from? Without a central “self,” there’s no foundation for worry. If someone insults you, it bothers you because there’s an ‘I’ that feels offended. If someone hits you, it affects you because there’s an ‘I’ that feels harmed. It’s this notion of ‘self’ that creates a barrier and magnifies your troubles. Here’s an example that might not sound very polite: a person with a mental disorder doesn’t know who they are—they won’t be troubled even if others insult them. They might just laugh it off. Do they experience worry? No, they don’t. Of course, I’m not suggesting you act like someone with a mental disorder. Instead, aim to become selfless and altruistic—a person who lets go of their ego and has no selfish motives. A selfless person who forgets themselves is truly wise, appearing outwardly simple yet inwardly enlightened. Such a person is free from troubles. As for me, I’m very content. I have no ‘self” anymore; I belong to everyone. When your heart is selfless, the world feels vast, and your perspective broadens. Without a sense of self, where can life’s troubles come from? They simply don’t matter. You get angry because of your sense of ‘self.’ Without that, no matter how much someone scolds you, it wouldn’t bother you. This is the state you should aspire to. Do you understand? Finally, always perceive yourself as empty. This perspective will help you manage your troubles. If you see yourself as empty, troubles lose their hold on you. Many people cope with difficulties by thinking, “What’s so great about me? What do I truly possess? Nothing. I came into this world with nothing.” When someone insults you, think, “Go ahead, insult me. It doesn’t matter.” In this way, you empty yourself. Do you understand? Due to time constraints, we’ll stop here for today.