Those who learn to endure suffering
and exercise forbearance in this world
A fall in the pit, a gain in the wit.
It is not always bad in life to experience
a little regret.
The accumulation of merits and virtues
works to eliminate karmic obstacles;
heightened spiritual power will be
transformed into positive energy.
Only when we understand others can we
truly have some sense of awakening.
Accord with conditions
and you will discover your ’self nature ’.
Never forget to be grateful;
never get attached to fame and wealth.
Happiness arises from contentment;
afflictions arise from desires.
Maintain a warm temperament
and an open heart;
be generous towards others and accept
conditions as they arise.
must think rationally;
reason arises from meditative concentration.
To remember the faults of others is to bear
the burden of their karmic obstacles.
All the fame and wealth in the world are
subject to the cycle of formation,
existence, decay and emptiness.
We should never rely on them.
To act in the interest of other sentient beings
is a form of offering.
As Buddhist practitioners,
we must be morally upright,
observe the five precepts,
develop infinite wisdom,
help sentient beings spiritually awaken
and be filled with Dharma joy.
Only then can we accrue immeasurable
merits and virtues.
Pursuit of worldly desires ends with
emptiness, whereas the pursuit of
spirituality results in existence.
Truly wise people
can overcome themselves mentally,
exercise self-control over their actions,
and are kind with their words.
In modern society, we avoid torturing
ourselves when we can think clearly.
Not thinking clearly is to torture ourselves.
We must be sincere
when we pray to Bodhisattvas.
When Bodhisattvas are moved by our
sincerity, they are sure to help us.
Selfish people will not receive the protection
and blessings from Bodhisattvas and
What is meant by fulfillment?
It means helping others.
What is meant by cultivating the mind?
It means changing yourself.
What is meant by awakening?
It means letting go of your ego.
Only when we eliminate our own ignorance
can we truly understand our mind and see
our true nature.
The dribs and drabs of progress in the course
of cultivation create the condition for
We must let go of fame
and wealth of the material world,
reign in our distracting thoughts,
and cleanse our minds of impurities.
Only then can we transcend the cycle of
rebirth for good and attain enlightenment
in one lifetime.
Buddhist practitioners must seek progress in
the midst of difficulty, gain understanding in
the midst of suffering and attain liberation
in the midst of hindrance.
Cultivating the mind entails the potential for
It is a stairway to transcending the self.
True cultivators must regulate their
emotions until their hearts reach a state of
tranquillity, neither irascible nor agitated.
When all vexations and worries are
eliminated, Dharma joy will naturally emerge.
Those who seek great wisdom must listen
more to others’ views, accept the Buddha
nature of sentient beings, and strengthen the
root of their own Buddha nature.
Additionally, they must remain humble,
diligent, and guarded against arrogance and irascibility.
According to the cause and effect of the three
periods of time (past, present and future),
if you fail to cherish your blessings in this life,
the remaining blessings at the time of your
death determine the realm into which you will be reborn.
The true meaning of Dharma is to
understand the truth of this human world;
to be awakened and liberated;
to possess Buddha nature and
The Buddha’s mind can remain still at any
time. It never departs from the profound
subtlety of this state, whether walking,
living, sitting or sleeping.
With constant joy and pristine purity, one is
able to attain concentration of the mind.
When one is constantly awakened,
one gains inherent wisdom.
When one cultivates to perfection without
attachment, one observes discipline by nature.
When one attains perfection without
contaminants, one gains discipline,
meditative concentration and wisdom.
Ignorance, perpetrated by the six
fulfils existence of conditions.
With purity of the six sense organs, purity of
the Five Aggregates naturally prevails.
When one is able to transcend the cycle of
birth and death, be awakened to the truth,
cultivate and elevate one’s level of
spirituality, and perfect one’s wisdom and
insight, the true Buddha will be seen.
When you think what sentient beings think,
this mind is one in accordance with conditions.
The potential for enlightenment is
the ability to understand.
Cultivating the mind requires a quiet,
clear and still mind, and the ability to
observe all phenomena as akin to dreams.
How will you hear the heavenly Dharma
if you don’t plant the Bodhi seeds?
It is a must for Buddhist practitioners
to protect the proper Dharma
and return home with a lotus in hand.
Cultivate your mind
to attain your Buddha nature.
An innately quiet nature
is the highest level of spirituality.
If you see the arising of conditions,
you see the Dharma immediately.
To see the characteristics of Dharma is
to see the arising of conditions.
Guard against committing karma of body,
speech and mind, and refrain from engaging
in meaningless and frivolous talks.
This is cultivation in quiet seclusion.
This very mind is the Buddha.
Without the mind there is no Buddha.
Recover our innate nature with emptiness.
Desire and love breed all kinds of afflictions
and form the basis for the cycle of
birth and death.
A sage should observe three stages of
In youth, his physical capability is not fully
settled and he should guard against lust.
In his prime when his physical capability is
solid, he should guard against contention.
In old age his physical capability is
declining, he should guard against greed.
Those who understand the Buddha nature
will understand the Dharma.
To let go is to walk out of
the shadow of affliction.
If you seek the Buddha outside of your mind,
you won’t find the Buddha.
When you know everything is
illusory and are able to steer clear of it,
you will find the Buddha.
If you can’t see the nature of the mind and
matter, you won’t find the Buddha.
This very mind and the condition is the Buddha.
Academic qualifications are like a bronze
medal; capability is like a silver medal;
popularity is like a gold medal;
one’s thoughts are the king of all medals.
Let go of hatred and nurture a
compassionate heart; let go of slothfulness
and nurture a diligent mind.
One who lets go of mental hindrances will
attain the Prajna wisdom of Bodhisattvas.
To attain the level of proper faith and proper
mindfulness is to transcend the human
realm and attain the Bodhisattva’s level of spirituality.
Be compassionate and free yourself
from worries about others;
forget about yourself and you will reach
the selfless level of spirituality.
One’s life depends on the continuation of
time; to waste time is to waste one’s life.
As long as the mind is filled with positive
energy, one will experience the joy of
Dharma every day.
Wherever Guan Yin Bodhisattva’s light
shines, all will be illuminated every day.
It all depends on whether you can receive it.
It is very important to skilfully control your
mental state; keep the sun in your mind so
that even if it rains, you can keep enjoying
the rainbow and sunshine afterwards.
The Buddhist altar consists of all Five
Elements of gold, wood, water, fire and earth.
Bodhisattvas represent the gold, flowers
grow in the earth, the incense is the wood,
water is contained in the offering of water,
and the oil lamp represents fire.
The Five Elements work together to bring
good fortune to one’s home. They work as
floating clouds representing flowing water,
which signifies prosperity.
One who departs from mundane thinking
can enhance their level of awakening.
Those who can constantly accommodate
sentient beings, inherently possess perfect
Wisdom develops from one’s innate nature;
true purity is to return to one’s innate nature.
Wealth, lust, fame, food and sleep in the
human realm will affect one’s cultivation.
Only through repentance and diligence can
one succeed in spiritual cultivation.
It is not easy to live in this world;
do not make trouble for yourself.
Those who wish to attain enlightenment in
one lifetime must not have any shred of
Those who follow Guan Yin Bodhisattva will
ascend upwards every day.
Those who indulge in unwholesome thoughts
and in benefitting only themselves will
Cultivation depends entirely on ourselves.
We must not blame others.
Instead, we must work for the benefit of
ourselves as well as others, and to discipline
ourselves as well as others.
Only then can our hearts become
If you are stronger than adversity,
you defeat adversity.
If adversity is stronger than you,
you are defeated by it.
People with wisdom never engage in petty
calculations or keep others’ faults at heart.
Instead, they will carry only kindness within
them, emanating the light of compassion.
The potential for enlightenment is very
important in practising Buddhism and
cultivating the mind.
Those who are not awakened create negative
karma every day.
You will use less of your blessings if you
bother other people less and try your best to
do things yourself.
We must cultivate the six Paramitas in our
Forbearance is the most important among
them. Those who are unable to practise
forbearance cannot achieve Buddhahood.
We must fill our minds with Bodhisattva’s
noble qualities; we must cultivate internally
and not attach to external appearances.
If you think every day of the heavens while in
the human realm, you are successful.
If you think only of human matters,
you will degenerate and stoop to the level of
greed, hatred and ignorance.
The more you think of these unwholesome
things, the more ignorant you will be.
If you regard others as fools,
you are the most foolish of all.
If you regard others as Bodhisattvas,
you are a Bodhisattva.
Being civilised is about attaining Buddha’s
level of spirituality by cultivation,
and nurturing and compassion.
It involves correcting mistakes and
developing the Buddha nature.
Those who practise Buddhism genuinely
are regarded as wise.
Those who pretend to practise Buddhism or
do not practise at all are regarded as ignorant.
Wisdom in the human realm means good
fortune and longevity; wisdom in spiritual
practice means early ascension to the Pure Land.
The wise are those who learn from others’
mistakes and realise the true meaning of life.
Buddhist cultivators must repent and be
diligent in order to attain great wisdom.
When it comes to cultivating the mind,
what we cultivate is a kind of awakening.
This awakening is our innate nature;
we need to learn to realise our positive energy.
Buddhist practitioners must eliminate
completely all external conditions and
potential causes of wrongdoing.
Being able to control one’s actions,
speech and mind is called self-discipline.
Life in this world should focus on
compassion, repentance, and diligence in
After awakening, one views everything in
this human realm with equanimity.
Think of emptiness while in the physical
world, and think of joy and Dharma bliss
Once we come to realise our innate nature,
what Bodhisattvas give us is the joy
and relaxation derived from a kind of
liberation in whatever we do in this world.
Buddhist practitioners whose hearts are
filled with Buddha nature will experience joy
and the absence of worries.
Cultivation is a very difficult climb.
Only when we have reached the summit does
it become a path of joy.
Practising Buddhism is about how to
It is far from easy to practise Buddhism in
the human realm.
If you are too strict,
you tend to lack compassion.
If you are too compassionate,
you are easily hurt.
To achieve the right understanding of
nature is to be diligent.
Only true cultivation will lead to success.
Those who do not cultivate seriously will be
In cultivation, we must cultivate from within
and possess integrity.
If our inner minds are calm and we have a
clear conscience, limitless power will arise in
our minds, because with a pure mind we will
possess infinite strength and power.
To truly practise Buddhism, we must empty
ourselves, let go of our ego, and fully accord
with natural conditions.
When we forgive others, we liberate
The Master is an alarm clock that wakes you
up; the Master is a fan that cools and calms
you down; the Master is an electric light that
illuminates your path ahead; the Master
uses the water of compassion to nourish your mind.
When practising Buddhism and conducting
oneself, one must remember that it is easy to
lose trust when one speaks in happiness;
it is easy to embarrass oneself when one
speaks in anger.
If you wish to change your destiny, you must
have knowledge, learn to be content,
minimise your worldly desires, and use the
environment to toughen yourself.
Practising Buddhism and cultivating the
mind involves cultivating the Paramita in daily life.
By perfecting one’s life spiritually, you will
become a Bodhisattva in the human realm.
Cycle of rebirth in the human realm
leads to our aimless pursuit of transient
gratification in this world.
Forbearance and understanding are the best
We must learn from Chang Bu Qing
Bodhisattva (who never underestimates
Buddhists must not look down on anyone.
As all sentient beings are Buddhas and
Bodhisattvas, we must respect them.
If you are able to let go in the course of
practising Buddhism, your heart will exude
five kinds of fragrance:
kindness, compassion, truthfulness,
forgiveness, and wisdom.
One must have hope and energy to live.
Hope comes from energy.
Forming positive connections with people
while practising Buddhism will help
eliminate our ignorance.
Cultivating the mind mainly requires
diligence and repentance.
Repenting will lead to diligence and those
who are diligent will certainly repent sincerely.
If we gossip about others,
likewise others will gossip about us.
Our words should bring
happiness and cheers to others.
It takes wisdom to raise our level of spirituality.
The number of sentient beings you
hold in your heart determines
the strength of your spiritual power.
Bodhisattvas keep all sentient beings at
heart, and therefore they possess infinite power.
A Buddhist practitioner must have light of
the physical body and light of wisdom.
Only then can they possess the light of the
One who attains the state of no self is a
Bodhisattva, meaning they have no
attachment to the notion of self.
Forgetting themselves means having only
others at heart.
One who wishes to transcend the six realms
of existence must let go of the self,
which is a very high level of spirituality.
The ’self ’ in ’no-self ’ is the true self,
the Buddha nature.
If you can realise that ’no-self ’ really
is ’no-self ’ in this world, then you attain the
state which is devoid of the self.
This is awakening.