The misfortunes imposed on us by fate can still be avoided. Why is this possible? Because through our application of the Buddha-dharma and our own potential for enlightenment, we can avoid the misfortunes that fate brings us. However, misfortunes that we bring upon ourselves have no path to redemption. This means that if we create new negative karma, we must bear the consequences ourselves, and there is no way to reverse them. For example, if I refuse to eat certain foods for a long time, my body may develop health issues. If I frequently lose my temper, my heart may weaken over time, eventually leading to a heart attack. If I have harboured hatred since childhood and have learned how to use weapons, I may one day commit murder. These are misfortunes that we bring upon ourselves, and there is no escape. The chains that truly bind us are the ones we place on ourselves, not those imposed by others.
The misfortunes imposed by fate can be avoided. For example, when I see that you are facing an impending calamity, if you sincerely recite sutras and perform life liberation, you can avoid it. You may have heard on last week’s radio program about a listener who was run over by a car yet remained unharmed—this is an example of averting a calamity. However, if you bring troubles upon yourself, there is no way to escape them, and you will face karmic consequences in this very life. Foolish people bring unnecessary suffering upon themselves. The world itself is inherently free of trouble—do not be one of them.
When I point out a disciple’s faults, it is truly to help them eliminate karmic obstacles. Let me give you an example: when a child misbehaves, their father may punish them with a beating. But if the mother, out of compassion, warns the child, saying, “You are not listening to us—if you keep this up, your father will discipline you,” then by the time the father hears this, will he still beat the child? In reality, the child has already escaped the punishment. In the same way, when I correct you, the Dharma protectors will not punish you. I am like a Dharma protector myself—because when I point out your faults, you gain clarity, and your karmic obstacles are reduced. The real suffering comes when I say nothing—because then, you will continue to feel weighed down, burdened by constant worry and pressure.
This is why many people say, “Master, please point out my mistakes!” The moment I speak firmly to them, they actually feel relieved, as if they have let go of a heavy burden. Through this guidance, many of their karmic obstacles are eliminated. You must understand that being corrected by me is a blessing. If you do not wish to be corrected, then you might as well give up on cultivating your mind altogether.
Everything in this world—both appearances and the Dharma—is ultimately empty. There is no absolute right or wrong, only cause and effect. You may not fully understand this yet, but what I am teaching you is a fundamental truth: do not mistake illusions for reality. Imagine a magician performing tricks—everything you see is an illusion. Yet someone insists, “No, I saw it with my own eyes! The moment he moved his hand, the object appeared.” But in truth, it was never real to begin with. Do you understand? The negative karma we create may not result in immediate consequences. It is like eating food that has just started to spoil. When you first consume it, it may not smell bad or cause immediate harm, but in reality, it is already contaminated and decaying. Once it enters your body, it releases bacteria and toxins, gradually damaging your digestive system. Over time, this disruption affects not only your physical health but also your mental well-being. When your stomach is unwell, your energy weakens, and your peace of mind is disturbed. This is how karmic effects unfold.
When two people are in conflict, it means neither of them is truly good. Today, you criticise someone, and tomorrow, they criticise you—this only proves that both of you are in the wrong. Think of it this way: if someone with poor character is represented by the number zero, and they argue with another person of equally poor character—who is also zero—what happens when you add zero to zero? The result is still zero. If two bad people argue for hours, neither is worth anything in the end. If a person with bad intentions befriends a good person, over time, that good person will be influenced and may also turn bad. If one bad person befriends five people, those five will eventually be affected by this person’s negativity. This is like multiplying zero by five—what is the result? Now, if I represent the number one hundred and I guide one thousand people, what will the result be? This is why the integrity of a Dharma teacher is so important. If the teacher is not righteous, the students will not be either. Look at cults like Japan’s Aum Shinrikyo, which spread doomsday theories, confined followers in isolated villages, and ultimately led them to collective suicide. Isn’t this just like multiplying zero by any number of people—no matter how many, the result is still zero? This is the principle I want you to understand. In the same way, a single person’s negative emotions can influence everyone around them.
Remember this: if you correct your own faults and remove your shortcomings, they cease to exist. But if you refuse to change, those faults will remain with you forever. A person unwilling to improve is like someone with a dark stain on their face who refuses to wipe it off. If they say, “I won’t clean it,” then in the end, they are the ones who remain dirty. Cultivating the mind requires both internal and external practice. Only when both are cultivated together can true transformation occur.
“Do not cling to appearances, and remain unmoved.” These eight words come from the Bodhisattva. They mean not to be attached to external appearances and to keep the mind still and unaffected. What does it mean not to cling to appearances? It means that even if something appears valuable or desirable, it does not stir your heart. For example, a beautiful woman walks by, but a man sees her and feels nothing. A celebrity appears, yet you remain unfazed.
The greatest weakness is being easily swayed by appearances—the moment you see something, you become attached to it. True strength lies in remaining unmoved—this is what it means not to cling to appearances. I see someone’s appearance, but I feel nothing. Whether someone is attractive has nothing to do with me. I see money, but I am not tempted. Because all appearances are illusions—they may be here today and gone tomorrow. Think of movie stars: stunning in their youth, but as they age, their beauty fades. Physical beauty is fleeting, so don’t get hung up on it! Look at how many rich people lose everything within a few years—this is why you must not cling to appearances. If you love someone, love them for their heart—care for them sincerely. Many wise people choose partners based on character rather than wealth. They see a person’s potential rather than their current success. Do not be blinded by someone’s wealth. If they follow the wrong path, their riches will eventually disappear. But if they are on the right path, even if they have nothing now, success will come in time, and they will attract good people into their lives.
To remain unmoved means not letting emotions control you. The moment your heart wavers, you lose stability. I urge you all: train your mind to stay steady. Do not be shaken by anything you see. Many people set their hearts on things they cannot achieve, and that’s when they get into trouble. Say you are poor today—even if you manage to attach yourself to a rich man, he will not respect you. To him, you are just another accessory. He may think, “I can always find someone new. If you don’t want to stay, then leave.” The next day, he will find someone prettier than you. So, anything that comes with a price tag eventually loses value. Only what is priceless holds true worth—this is why we call something an ‘invaluable treasure’.
Now, let me talk about chanting the Buddha’s name. When I speak, I use energy because it can influence people. That energy field comes from within—it arises from the heart. The eyes, nose, mouth, and ears all reflect a person’s inner world. To chant the Buddha’s name effectively, your heart must align with the Bodhisattva’s heart. Why do some people recite scriptures or the Buddha’s name without results? Because their hearts are not in tune with the Bodhisattva. For your prayers to be effective, your vows must align with the Bodhisattva’s vows—this is the key, as confirmed by experience. Why do some people’s prayers work while others do not? What are the Bodhisattva’s vows? For example, Guan Yin Bodhisattva’s vow is to guide and awaken all beings and respond to all sincere prayers. If you make the same vow, then when you recite the Great Compassion Mantra, it will generate immense power.
How fortunate you are to hear these teachings today! Yet some people only focus on chanting quickly, without caring whether their heart aligns with the Bodhisattva’s intention. If you chant mindlessly, of course, the prayers will not be effective. When chanting, you must keep Guan Yin Bodhisattva’s vow in your heart: “My vow is the same as Guan Yin Bodhisattva’s. If someone seeks my help, I will respond. I will cultivate myself, and once I have attained wisdom, I too will help others.” When your vow and your heart align with the Bodhisattva’s, every sutra you recite will carry immense power.
What does “corresponding” mean? It’s about understanding the principle. You must grasp this truth—only then will your heart align with the Bodhisattva. Once you understand the truth, you need to put in the effort to act on it and live by it—that’s what it means to truly correspond with the Bodhisattva. If you simply pray to Guan Yin Bodhisattva and say, “Guan Yin Bodhisattva, I want to be like you and help all beings,” but never actually help anyone or spread the Dharma, can you truly guide all beings to liberation? Empty words without action lead nowhere.
Many people chant the Buddha’s name, yet their minds are filled with delusions. This is very dangerous. When you chant or recite Buddhist scriptures, the Dharma protectors are aware of it. If your mind is occupied with impure thoughts while reciting, not only will you fail to recite the sutra properly, but you will also harm yourself. Picture this: you’re driving a car, intending to move forward, and you hit the accelerator—that’s like reciting sutras and mantras. But if your mind wanders, you lose your way and start heading backwards. No matter how hard you press the pedal, you will never reach your destination. This means your recitation is wasted. This clearly shows that when reciting, do not wish harm upon others, do not use chanting to curse people, and do not harbour hatred in your heart. When reciting sutras, your mind must focus solely on the Bodhisattva’s sutras and mantras. There must be no resentment—only sincerity, longing, and devotion. If your aspirations align with those of the Buddha and Bodhisattvas, your prayers will be answered, and all your karmic obstacles will gradually be eliminated.
“All appearances are illusions.” Within these illusions exist the Five Aggregates and the Three Poisons. The Five Aggregates—form, sensation, perception, mental formations, and consciousness—are associated with the five elements: metal, wood, water, fire, and earth. “None of them represent ultimate reality”—they are not solid, tangible entities in the human world. This means that everything you perceive in the human realm is illusory. When your Dharma body becomes awakened, you will realise that nothing in this world is truly real. All greed, anger, and ignorance—they are mere illusions; they do not exist in any absolute or permanent way.
There are two types of awakening: gradual awakening and sudden awakening. “Analytical Contemplation of Emptiness is the gradual way”—this involves systematically deconstructing things to perceive their emptiness, gradually deepening your insight into this Dharma. “Direct Contemplation of Emptiness is the sudden way”—this is when you directly perceive emptiness and attain immediate insight into this Dharma Door. “The Dharma body awakens, and there is nothing at all.” Awakening can occur either gradually or suddenly—it may take time, but at some point, all at once, you awaken and realise everything.