We must remember wholesome things and
forget all unwholesome things.
However, once our level of spirituality has
advanced, we should forget both wholesome
and unwholesome things.
are their most important feature.
They are the products of the external
influences that we are exposed to.
The nature of one’s mind is
one’s own nature from within.
Only when the nature of one’s mind is
wholesome will their fortunes be good.
Once they have eliminated their
weaknesses, the mind and the Buddha
nature become one.
If the nature of a person’s mind is good,
everything they wish will come true;
thus, if a person’s wishes do not come true,
it is because their mind
is not yet pure enough.
To applaud others for their excellence is compassion.
Those without wisdom
will bear grudges forever.
When people pray to Bodhisattvas with a
sincere and respectful heart,
their prayers will be answered;
when people pray earnestly, their prayers
are the most effective.
When people gather,
their human energies also gather.
When the resulting energy field is positive,
the gathered people are at ease spiritually.
When many people are together,
the resulting energy field will be positive.
Reciting Buddhist scriptures is essentially
reciting one’s heart.
Buddhist scriptures reflect
the experiences of the inner heart:
the heart is the scriptures.
The Heart Sutra connects our hearts to the
wisdom of Bodhisattvas;
hence, it is the divine jewel of all scriptures.
Those who cultivate their minds well feel
like they are in a good dream.
They are actually already
living a heavenly life.
When fathers have affairs,
their daughters will suffer,
and when mothers engage in sexual
misconduct, their sons will suffer.
This is direct karmic retribution.
Those who have truly become Buddhas all
possess a high level of spiritual
development and a broad,
generous and balanced mentality.
They possess compassionate wisdom.
With a single thought corresponding to
wisdom, one’s inner heart begins to depart
from afflictions and defilement.
When one practises to the point where they
become free of the ‘five poisons’,
they have reached the Bodhisattva’s
fruition of merit and virtue.
is a combination of three elements:
character, inner nature, and morality.
Just as when a child thinks of their mother,
to think of Guan Yin Bodhisattva
naturally reduces the three poisons of
greed, hatred and delusion.
To see a reflection of oneself
in another person is wisdom;
those who can draw lessons
from the experiences of others are wise.
Wisdom is the ability to solve any problem,
and to calmly go about resolving matters
with a sense of humour.
Cultivating the mind and virtue involves a
kind of awakening and realisation.
It is a person’s own nature that awakens
them, and their own positive energy that
makes them attain realisation.
Only when a person uses their mind to
reflect on their faults and shortcomings can
they illuminate the emptiness of the five
aggregates, and reform themselves.
To let go is to liberate ourselves,
and to liberate ourselves
is to be enlightened.
Only by ceaselessly scrubbing away
defilements in their heart can a person
become clean and pure.
To understand what one has done wrong is
progress; to know that one is wrong and
being willing to correct oneself is realisation;
to know and accept that one is wrong and
to show willingness to change oneself
without reservation is spiritual awakening.
True Buddhas and Bodhisattvas do not
come to the human realm to be worshipped,
but to constantly travel through the world
and help sentient beings to awaken
Simply by observing their fruit of
cultivation, it is possible to determine
whether a person is a true Buddha or
Buddhist practitioners must understand
that life is impermanent, longevity is
impermanent, the mind is impermanent.
Recalling the past is painful. When are
memories not painful to revisit?
When you suffer, you must think of the
brightness of tomorrow.
When you succeed, you must keep a low
profile and be humble.
Buddhists who bring joy and cheer to
others will have merit and virtue.
To correct one’s faults is to have wisdom;
learning to repent begets Prajna wisdom.
The term’Master’(Shifu in Chinese,
consisting of Shi ’teacher’ and Fu ’father’)
can be construed as representing the role
of ’teacher’ coming first, while that
of ’father’ comes second.
A teacher guides and illuminates the road
ahead like a light, whereas a father cares
for and tends to sentient beings.
Buddhists must act in accordance with the
purity and kindness inherent in their
nature; only then can they earn the
compassion and blessings of Buddhas and
Those who practise Buddhism and
cultivate their minds must find the light in
illusion and use the Dharma wisdom to
walk out of the confusion and afflictions of
the human realm.
The Master’s Dharma joy comes from
seeing his disciples mature and progress.
To the disciples, what matters most is
their potential for enlightenment and
their respect for the teacher and
the Buddhist teachings.
Do not indulge yourself
in worldly enjoyments.
Only by elevating your level of spirituality
can you be free and let go of your ego.
The teachings of the Buddha are like the
ocean; they are vast and boundless.
One’s thoughts should not
linger in this human realm.
When one possesses positive energy,
the mind and Dharma become one,
and the mind and Buddha also become one.
In emptiness there seems to be
existence and non-existence.
When one becomes free of this illusion,
they possess true wisdom,
which is a sense of spirituality.
Learning Buddhism involves
seeking ourselves in true emptiness;
only then can we achieve the state of
‘neither self nor non-self ’.
Compassion is established on a foundation
of right faith and right thought.
It is to be directed towards sentient beings,
For those who wish to
attain enlightenment in one lifetime,
a pure and clean energy field
is of vital importance.
Precepts give guidance on using rationality
to fulfil our potential for enlightenment.
Those who abide by the precepts
will be respected by others.
We must guard our inherent nature.
One can only become a Buddha
when they consider themselves a Buddha.
How can one possibly achieve Buddhahood
without thinking of themselves as a Buddha?
Those who aim to achieve enlightenment
in one lifetime must first be diligent and
strive to attain all six Paramitas.
If they are not diligent, they cannot
possibly practise all six Paramitas;
thus, they are essentially
making false speech.
Everything in the human realm is
impermanent and we must not try
to hold onto such things.
Everything will pass and disappear into
memories. To make the most of today is to
live in the present.
Life is there for us to obtain understanding,
to comprehend, and to realise
If understanding occurs quickly,
it becomes sudden enlightenment,
while if it occurs too slowly,
errors will ensue.
Being able to correct one’s shortcomings
is to have Prajna wisdom;
knowing to repent begets Prajna wisdom.
Admitting wrongdoings is of exalted
quality; repenting of wrongdoings is noble.
If a Buddhist’s compassion is like
water and their inner wisdom
is like steel, strong as a boulder,
they are a Vajra Bodhisattva.
Buddhists must speak in a way that brings
happiness to others and act in a way that
warms the hearts of others.
People must live with great care, as if
treading on thin ice, to make successful
A person must perform tasks befitting them.
If they choose unsuitable tasks, they will
only bring trouble upon themselves.
Practising Buddhism and achieving
Buddhahood requires cultivating the six
Paramitas, which are the six paths to Buddhahood.
Those who are able to continuously practise
one Paramita well will be able to ascend to
heaven, while those who can practise three
Paramitas well will be able to become a Bodhisattva.
To correct weaknesses is painful,
and to cultivate the mind is difficult.
As one lives, one must work to be a
Bodhisattva and help sentient beings to
become spiritually awakened.
One must cultivate themselves constantly;
only then can they smoothly sail through
when the time of reckoning arrives.
One has succeeded in cultivating the
karma of speech when they frequently
To be great, one must sacrifice themselves
to save others.
Self-sacrifice is truly noble.
Any love that causes no grief or vexation to
others is a noble form of love.
Every person and thing in this world is part
of the cycle of causes and consequences.
Buddhists must transcend this cycle before
they can ascend to the level of
The Master is a person
who possesses the Buddha nature,
who learns to embody the Buddha’s nature
and walks the path of the Buddha.
People must know their own limits
and not regard themselves
as lofty gods or heavenly beings.
They must learn to consider all Buddha
natures and sentient beings to be equal.
In life, happiness comes after bitter
suffering; karma of actions committed in
the past and present causes untold
suffering. Only by learning Buddhism can
one transform the mortal into the divine.
Learning Buddhism elevates one’s moral
sentiment; cultivating the mind corrects
Actions in accordance with karmic
conditions must be based on spiritual
awakening. Without true awakening, one is
unable to break free from the cycle of rebirth.
Only those who can truly act in accordance
with karmic conditions can enjoy spiritual awakening.
A wise person has great inner substance.
Those who desire wisdom must take a
moment to let their mind settle. In doing so,
they can attain clarity and purity of thought.
Freedom has boundaries;
only when it is based on a foundation of
spiritual awakening can one enjoy a true
sense of freedom and the beauty of nature.
In the current era, learning Buddhism
depends on the awakening of the self.
The Buddha is the awakened one,
an awakened sentient being.
How can a practitioner transcend the six
realms of existence if they fail to be
self-awakened? Only by attaining spiritual
transcendence can the mortal be
transformed into the divine.
To be awakened is to spare no effort to
perform meritorious and virtuous deeds
without being supervised, directed or
compelled. Those who are not awakened
are generally of inferior quality.
Life is impermanent and the sea of suffering
has no bounds.
We must elevate our spiritual level, let go of
our attachments, and break away.
People in their twilight years develop a fear
of many things. When people are consumed
by inner fear, they have no way of escaping
When seeing anything, one needs to help
others; when hearing anything, one must
benefit others; when considering anything,
one must practise kindness.
This is how people can make progress.
As Buddhist practitioners make such lofty
vows before Bodhisattvas, how can they
face those Bodhisattvas if they are
unwilling to correct their own deep-rooted
For all matters in this world, it is
important to smile when one understands
them. This is called ‘looking at your life with a smile’.
If one cannot comprehend things, they will
feel troubled and worried.
This is called ‘affliction with no end’.
Those who are unable to liberate
themselves from their afflictions
are not fully awakened.
Any solution that one can think of to
achieve liberation should be regarded as an
expedient and wondrous measure.
Our hearts must be as bright as the sun
and as clean as water. We must see
through the impermanence of life,
let go of unending wandering thoughts,
and progress with consistent diligence
and determination, so we can always be
young at heart.
When practising Buddhism,
one must guard against obsession.
When reciting Buddhist scriptures,
one must not fall asleep.
It is important to be neither arrogant,
nor overly humble; to live life and cultivate
the mind in accordance with karmic
conditions, and to act in accordance with
karmic conditions in all matters.
With regard to the notion of acting in
‘accordance with conditions’,
it is necessary to understand it,
reconcile it, conquer it, and break from it
before emptiness can be realised.
Speak of Dharma happily, and speak of the
Way of Zen cheerfully.
Whenever possible, help sentient beings
to awaken and discuss the path to
When one has Zen within their heart,
they can practise Zen anywhere.
When one has the Buddha in their heart,
they see Buddha Dharma in everything.
Obtain salvation from your past through
repentance, obtain salvation in your
present through practising vegetarianism,
and obtain salvation for your future
through performing recitations.
In the Age of Dharma Decline,
the elements of the social fabric are
changing, and no family is happy.
Negative affinities abound, while positive
affinities are few. People must constantly
perform good deeds to become kind and
In the Age of Dharma Decline,
all people are becoming
selfish and unable to tolerate others.
Only Bodhisattvas are able to tolerate us,
and so we must learn from them.
Those who cling to a false sense of pride are
obsessed; they are caught up in the idea of
‘self ’. No one can cultivate themselves
effectively if they are self-centred.
Only by completely eliminating the notion
of self and knowing that nothing exists can
one let go of attachments.
Open your minds and hearts,
do not close them.
Accept all karmic retributions that come
from society, energy, spiritual life,
and everything that we have done.
Only through self-awakening can one
arrive at self-realisation.
We must first perceive that we are
becoming awakened before we can have the
potential for enlightenment, which will
eventually lead to the realisation that even
our eyes, ears, nose, tongue, body, and
mind are empty by nature.
Buddhist monastics are role models,
and the Buddha Dharma is power.
One must have an open and upright
character to possess a luminous mind.
Acting in accordance with karmic
conditions is wisdom;
it is the spiritual foundation.
One is free if they understand what is
meant by acting in accordance with karmic
conditions, otherwise they are fettered by
Those who know the purpose of life are
admirable; those who do not will not be
To change is the only path forward.
Only when one understands nature can
they live with ease.
People must learn to nurture and regulate
their bodies and minds; any wandering
thought comes from attachment or a
deviation from spiritual practice.
Such an attachment or deviation
demonstrates that one has not awoken to
the Bodhisattva’s fundamental
The crisis in spiritual practice is obsession,
so it is important to completely let go.
Any person’s opinions or advice can be
contributory factors to our betterment;
any attachments (be they within the mind,
body, or the way we deal with other people
and matters) in the course of
spiritual practice will cause harm to our spiritual life.
We must remove all trifles of daily life
and must not harm our spiritual life due
to our selfishness.
Buddhists who fail to respect their teachers
and the Dharma are essentially betraying
A person must think far ahead, otherwise
they will find sorrow near at hand.
With persistent faith and a strong spiritual
foundation, Buddhist practitioners can
surmount any difficulty, danger or obstacle,
even in the face of predestined calamities.
If one takes what happens in the human
realm too seriously, they will not be able to
laugh, which will eventually result in depression.
What matters the most in life is to cultivate
the mind and attain liberation; there is
nothing more important than this.
One must regard the help of sentient beings
as compassion, the criticism of sentient
beings as motivation, and the strictness of
sentient beings as a contributory factor to
Do not care too much about what others
feel, nor be concerned about what others
think of you.
If you are too fixated on these things,
you will not be able to ascend
beyond the Three Realms of Existence or
transcend the Five Elements.
Buddhists must help to awaken those who
can be saved, and must let go of those who
cannot be saved.
Dharma propagators must strive to become
closer to Bodhisattvas above, and to save
and awaken sentient beings below.
If one wishes to illuminate others, they
must have positive energy. It is important
to regularly recharge oneself, because
energy is like a battery-operated torch;
every time it is used, its power diminishes.
Through cultivating the mind,
we must make headway towards the level
where the right thought,
Dharma joy and Prajna wisdom arise.
When learning Guan Yin Bodhisattva’s
loving kindness, compassion,
empathetic joy and equanimity, one must
learn them fully; only then can they be
practised to perfection, and only then
will one not be contaminated.
When perfection is attained,
attachments will not arise.
One must remember to practise Buddhism
diligently, pray to Buddhas sincerely, and
strive to attain Buddhahood joyfully.
The Buddha Dharma helps everyone to
become spiritually awakened.
Buddhists possess dignity in their hearts
and compassion in their actions.
They have no fear;
they let go and attain liberation.
Troubles are present every day; however, if
one does not seek them, they will naturally
Buddhists must never forget the kindness
of others, never bear any grudge against
others, never think of the mistakes of others,
and give no thought to the resentment of others.
Excessive speech hurts others and fussiness
exhausts one’s energies.
Rather than hurting others or being
exhausted, it is far better to constantly
think of Guan Yin Bodhisattva.
It is important to see through all afflictions
and all phenomena in the world.
The ability to understand thoroughly and
overcome whatever happens represents a
philosophy to live by.
As long as sentient beings exist in the
human world, they will be contaminated.
Once a person cultivates themselves to the
point of being free of contamination,
they will not know affliction, and will have
no ‘feelings, perception, mental formations
They can penetrate the nature of life,
gaining insight into emptiness.
This is the enlightenment attained by the
Bodhisattva; they are awakened to the
truth of the Bodhisattva.