What is a Buddha? What is a demon? Buddha and demon are closely connected. For example, think of a clock. When the hands of the clock are correctly aligned and keep accurate time, that represents the Buddha. But if you stray while cultivating your mind, it’s like the clock no longer keeps proper time—it’s either too fast or too slow. That’s deviation, and deviation is the demon. A deviation from the Buddha’s path becomes the path of the demon.
Many people claim that the Guan Yin Citta Dharma Door is foundational, focused on worldly matters, and will not lead cultivators to the Western Pure Land of Ultimate Bliss. Is this view correct? In the Amitabha Sutra, there’s a line that says: “One cannot be reborn in the Land with only a few wholesome roots, blessings, virtues, and causal connections.” If someone lacks wholesome roots and blessings, even if they chant Amitabha Buddha’s name their entire life, they still won’t reach the Western Pure Land. Why? Because they lack the foundation of virtue and favourable causal connections (cause and conditions) necessary for rebirth there. A great Dharma Master once said that of the tens of thousands who chant Amitabha Buddha’s name, very few truly achieve rebirth in the Pure Land. Do you know why? It is because they lack sufficient wholesome roots and blessings. Right now, I am helping you build this foundation and cultivate your blessings. By doing this, you can eliminate your karmic obstacles and repay your karmic debts. Through acts of generosity and meritorious deeds, you will establish the foundation to chant effectively and ascend. Without this groundwork, how could you possibly succeed? If we cultivate well, Guan Yin Bodhisattva, one of the Three Sages of the Western Pure Land, will come to guide us to the Western Pure Land of Ultimate Bliss. Hence, causal connections are essentially the karmic results.
Today, I want to share with you that when a person’s worries arise, their spiritual state enters the realm of afflictions. Many factors cause afflictions—money and lust are two of the biggest contributors. These stem from distorted thinking—when our thoughts deviate from the proper path. For example, if you fail to win someone’s affection and your distorted thinking leads you to harm or even kill them, or if you dream of getting rich overnight and trying your luck with the lottery, these are deviations. Earning money through honest work is the correct path. Many of humanity’s calamities, such as murder and robbery, are caused by distorted thinking. One should not risk seeking ill-gotten gains, which should be viewed like venomous snakes—if you see them that way, you won’t harbour evil thoughts when you see money. Unfortunately, many people today fail this test; as soon as they see money, their minds are consumed by improper desires. Remember, you should avoid seeking what is not yours and never take it forcefully from others. Ill-gotten wealth should never be pursued. Instead, focus on helping others and practising generosity. When you make things easier for others, you make things easier for yourself. Even the most honest person has made mistakes during their lifetime, so it’s important to restrain evil thoughts. When you overcome these evil thoughts, you will begin to reflect, “Where am I heading in this life?” Let me share with you an important insight: when someone is suffering deeply and approaching death, if their spiritual state is low, they are bound to fall into lower realms. When someone develops a serious illness like cancer, it often reflects the wrongdoings they have committed in the past. Severe illnesses are less likely to affect kind-hearted people. You might say, “But I haven’t done anything wrong!” However, that doesn’t mean you didn’t commit wrongdoings in your past lives. Can you guarantee that you’ve been a good person not just in this life but in your previous ones as well?
When someone around you is in difficulty and you refuse to help, that too creates affliction. For example, if your family members should believe in Buddhism but don’t, doesn’t that cause you worry? Not only does this create affliction now, but it can also lead to future troubles. If you cannot help them when they face difficulties, their problems could end up affecting you as well. For instance, if one day they neglect their cultivation of mind and fail to recite sutras, resulting in health issues, wouldn’t that impact you too? Think about it.
If a person has lustful thoughts when around others they find appealing, they should remind themselves: “If she (or he) were my sister (or brother), I wouldn’t have improper thoughts about her (or him).” Thinking this way can help them feel more at ease. Even when encountering individuals in unfortunate circumstances, such as those in sex work, you should view them as your siblings. They are suffering greatly, enduring immense hardship, often with no other choice. This perspective can help you overcome lustful desires. That’s why I advise those who struggle with lustful thoughts to avoid visiting such places. They must understand the idea that “all beings share the same origin.” Only by thinking this way can they develop compassion. Helping people in these kinds of circumstances requires compassion. For example, if someone is suffering today, I want to help them. If they are lost and don’t understand the truth of life, I want to guide them. I aspire to be like a Bodhisattva, guiding and awakening them, treating them as if they were my family. This requires suppressing lustful desires and using right thinking to counteract improper thoughts. Even in marital relationships, spouses should respect each other in everyday conduct. People should not engage in behaviour unworthy of a human being. Learning Buddhism is about developing compassion while eradicating impure thoughts.
As a first step, you must extinguish your own desires; only then will your afflictions diminish. Desires also extend to those that parents may have for their children. For instance, beliefs like: “I gave birth to you, so you must treat me well,” or “I raised you, so you must respect and care for me.” These expectations are rooted in desire, and even these should be let go. Without such desires, you won’t experience afflictions. Learn to adopt the perspective that children are not possessions of their parents but individuals in their own right. In Australia, the government provides financial support to help families raise children, viewing this as an investment in the nation’s future. Therefore, parents should avoid harsh punishments, such as hitting or scolding. By thinking this way, you can reduce afflictions, which in turn diminishes desires. Without desires, there will be no afflictions. These insights can help you become a better person.
Desires can lead to demonic influences. If you dwell on things excessively and fail to let go, those demonic influences can easily take hold of you. When a person becomes overly extreme, they are consumed by these negative forces. Remember, you must use your heart to educate your children, as this can help extinguish rebelliousness. Rebelliousness refers to behaviours like betraying one’s family, mistreating one’s parents, or harbouring defiance. It is best to recite the Heart Sutra for your children, helping them gain wisdom and undergo positive transformation. I care for all of you as if you were my own children—tirelessly teaching you, speaking from my heart, and guiding you. I do this so that you may attain mental clarity and awakening as soon as possible.
When others treat you unfairly, you must cultivate compassion. Remind yourself: “They are ignorant, so I won’t take it to heart. Perhaps we had unresolved karmic conflicts in a past life, so I cannot hate them.” This is how you dissolve resentment—this is what practising Buddhism is about. Practising Buddhism means cultivating compassion and avoiding hatred. Think of yourself as repaying karmic debts; this mindset will bring you peace and free you from hatred. Not only should you learn to forgive others, but you should also cultivate joy in your heart. When you transform your thinking, you won’t feel the urge for revenge. Harbouring thoughts of revenge only invites afflictions. Avoid jealousy, interfering in others’ lives, and excessive desires, as they lead to afflictions. As the saying goes, “The world itself is simple; troubles arise because people invite them.” Many of our worries are self-inflicted.
To “accommodate beginners” means to follow the flow of conditions and accept the circumstances destined in your life. Otherwise, you’ll be weighed down by endless afflictions. It’s important to go with the flow and follow the conditions as they arise. Learn to understand and recognise other people’s original intentions and how they begin their connections with Buddhism. Reflect on whether their motivation comes from a place of kindness.
We must learn from Guan Yin Bodhisattva’s teaching of “emptiness of self.” This means cutting off attachment to the self, so the “self” becomes empty. When the “self” is gone, where can afflictions come from? I remind you every day: if you remove the notion of “self,” afflictions will disappear. The act of a monk being ordained symbolises this—after shaving their head, everyone looks the same. There is no distinction between male and female, and one forgets who they are. The “self” disappears. When you ascend to the Heavens to cultivate and listen to Amitabha Buddha’s teachings, everyone can transform to have the same face. There is no sense of differentiation or discrimination.
You must understand that endless afflictions must transform into the treasury of light. This means realising “emptiness of self”—when the “self” is emptied, endless afflictions disappear and are completely transformed into the treasury of light. This is also how your heart should be—open and vast. These are principles you must comprehend. Practising Buddhism is not easy. What you gain from attending my Dharma Talk here is light, as I’m here to illuminate your wisdom and recharge you spiritually.
Precepts are like a great doctor; only those who observe the precepts can recognise what is poisonous. In Buddhism, we say: “Such is the cause; such is the effect.” Unlike some religious views, Buddhism does not talk about= original sin. Bodhisattvas don’t judge people based on past transgressions; they guide and awaken everyone equally. This is why I broadcast my teachings widely via my radio programs—some people hear them, repent, and follow me to practise Buddhism, while others don’t take up the practice. Bodhisattvas don’t see you as inherently sinful; they treat everyone equally and without original sin. In this Age of Dharma Decline, if you can’t distinguish between what is good and what is demonic, and if you turn a blind eye to or even cover up harmful behaviours or people just to avoid offending others, you’re allowing demonic influences to take hold of you. At the Guan Yin Citta Hall, I must ensure that all practitioners maintain righteous thoughts. I won’t allow someone with ill intentions to come in. Unwholesome things or acts must be stopped. Sentient beings are being affected by many unwholesome influences. The Bodhisattva encourages all beings to observe precepts and show kindness. Cultivating your mind requires eliminating selfishness and desires.
A person who remains steady is beautiful. Someone who is serene, humble, and kind is truly beautiful. With equanimity, you won’t be caught up in feelings of joy or dislike, nor will you cling to attachment or aversion. See everyone as lovable, and you won’t experience excessive happiness or dislike toward anyone. Nor will you feel attachment to them or the need to avoid them. Always cultivate compassion for those who are suffering. Practise with sincerity, for the Buddha-dharma is boundless and never fails. What you sow is what you reap. A true heart is one free from the notions of gain and loss. The Guan Yin Citta Dharma Door embraces all paths. Acknowledge the strengths of other Dharma Doors and help lay a strong foundation for them. Any good Dharma Door will surely accept Guan Yin Citta Dharma Door because it produces tangible results.
Following conditions doesn’t mean passively getting by or clinging to old ways. It means learning how to make the most of the circumstances you encounter. When negative conditions arise, transform them by reciting sutras.
The phrase “My greatest suffering comes from having this body” reminds us that the body is the root of suffering. We suffer because we cling to this physical form. Never forget this truth. That’s all for today.