The Practice of Ancients and Moderns

This is a record of an interview with Venerable Master Chin Kung, who now resides in the Western Land of Dharma Nature. This account reflects upon the differences between the spiritual practices of the past and the present. Recorded by the chief writer, Venerable HaiZe, on September 19, 2022, at the Hsiang Kuang Pure Land Buddhist Centre in Australia.

Venerable Master Chin Kung speaks:

"Namo Amituofo. The topic that Namo Amituofo has set for me today is 'The Practice of Ancients and Moderns.' It is a subject that is quite pertinent to practitioners in the present age.

The Methodology of Sutra Study

In our current educational approach, the study and recitation of sutras are essential for both ancient and modern practitioners. Beyond daily recitation, we often rely on the commentaries and treatises of our ancestral masters to help us grasp the profound meanings within these texts. People have a natural, habitual tendency to want to understand the meaning of what they spend their time reading. They feel that by understanding the content, their practice becomes more grounded and they know exactly what they are learning. In our busy modern lives, where time is limited, the question of how to learn effectively and achieve the best results in purification is a primary concern for practitioners today.

Through the delivery of Dharma talks, we help everyone understand the essence of the sutras and treatises in a short amount of time. Regardless of the dynasty or the era, there is always a wealth of material left behind by the ancestral masters for us to study. We often advise practitioners not to get caught up in trying to intellectually understand the sutras while reciting them. Instead, just recite them directly. By following this method, one is upholding the Precepts. By continuing to recite with a focused mind, one cultivates Concentration. Naturally, the wisdom to understand the sutras will emerge—this is the manifestation of Wisdom. Thus, the recitation of sutras is the simultaneous cultivation of the Three Learnings of Precepts, Samadhi, and Wisdom. While the direction of study and recitation has remained consistent from ancient times to the present, the actual results achieved vary significantly.

The Challenge of Modern Distractions

In the past, the environment for practice was much simpler, and people did not have such complex thoughts. Consequently, this method was truly effective in achieving purification and the simultaneous cultivation of the Three Learnings. However, people today frequently struggle with drowsiness while reciting sutras. This is not limited to lay practitioners or volunteers; even monastics face this issue. It is not something that can be explained simply by looking at the immediate circumstances of the recitation.

The spiritual attainment of the ancients was far more robust because they adhered strictly to the Three Learnings. Their achievements in Precepts and Concentration were more stable and solid. Their external environment was also simpler, free from the overwhelming influx of ideas and desires that we see today, making it easier for them to awaken their Wisdom. In contrast, the current environment is filled with temptations and desires. Of course, a practitioner must strive to eliminate these. If one has never been exposed to these distractions, it is ideal; one can enter into practice directly without the burden of constant comparison, contemplation, or the interference of spiritual attachments."

Regardless of the circumstances, parents have their perspective, and children have theirs. Today's children are bold in speech and action, which is a result of their upbringing. This is not necessarily bad, but when it comes to parents and teachers, such behaviour is truly inappropriate. Therefore, even higher standards are required in one's practice. These requirements are what we call the Precepts. These Precepts and rules have existed from ancient times to the present. In the past, the Precepts were simpler, and everyone found them easier to follow. If one broke a precept, they would feel distressed in their heart and quickly change their ways. Of course, there are lighter and heavier precepts; committing a grave offence is, naturally, a different matter entirely.

The Challenge of Modern Practice

Generally speaking, those with awareness will quickly correct their mistakes. However, many modern practitioners find it difficult to adhere to the Precepts because their current lifestyle differs significantly—sometimes drastically—from the past. Under such conditions, achieving true practice requires a period of adaptation to see if one can truly succeed. If you can, that is for the best. After all, to reclaim one's true self, to live a life of freedom in body, mind, and spirit, and to recover the original face one had before one's parents were born—this is very difficult to achieve without practice. Modern society offers too many temptations, and our self-discipline and awareness are relatively weak, so the achievements of our practice are naturally limited. This is a matter that, from ancient times to the present, must rely on oneself; no one can do it for you.

You must do it yourself. Whether it is the Buddha, Bodhisattvas, ancestral masters, or true spiritual friends, they can tell you the methods, point out where you have gone wrong, and advise you on what to do, but the actual doing must come from you. Even with urging and reminders, you must be willing to accept them, summon the energy, and be willing to be diligent and change before you can see results. Otherwise, taking one step forward and three steps back is very exhausting! Of course, there is a very important reason for this: the tug-of-war of your own karma. Especially for those accustomed to habitual thinking, entering into practice often leads to an unconscious state of constant mental deliberation. You must know that this is all pollution. If you are thinking of Goodness, that is fine, but if you are thinking of bad or evil things, every single thought will pull on your karma. This is especially true when you cannot be the master of your own mind; your thoughts are not what you want to think, but the thoughts of the karmic creditors or attached spirits within your body. When you can no longer be the master, you cannot stop them. Thus, a vicious cycle begins, drawing your past karmic creditors to manifest, and your karma begins to manifest along with them. This situation is happening constantly.

The Law of Cause and Effect

In fact, this is very common in the world, but it has never been resolved. Now, in the temple, this situation is being resolved. Practitioner Su often reminds everyone: when there are many attached spirits and many beings, your walking slows down, your body becomes deformed, you age, your reactions slow down, and when your body can no longer bear it, you begin to fall ill. These are all instances of receiving retribution. Where there is a cause, there is a result, and when this result manifests depends on when the Causal Conditions mature. Therefore, the Law of Cause, Condition, and Effect is a standard that remains the same regardless of time or space. As the saying goes, 'Bodhisattvas fear the cause, while beings fear the result.' This is because their hearts are different, and their Wisdom is different. Beings often have weaker awareness and find it harder to stop the cause. If they have not suffered, they do not know how to stop or prevent it. Only when the bitter result manifests—when they are old, sick, or in pain—do they think about how to be free from pain and suffering. Some can do it, some cannot; it depends on each person's blessings. If one can encounter the help of a true spiritual friend, especially in the temple where one can have the help and teachings of Namo Amituofo and Teacher Practitioner Xia Lianju, the fourfold assembly has many opportunities to reflect and improve. Those who can improve their personality and current problems in the shortest time will suffer less. Their karmic creditors, attached spirits, and even the beings from the demon realms connected to them can be invited to the Western Dharma-Nature Land sooner to receive Chao Du. Once these beings enter the Western Dharma-Nature Land, the vast majority have the opportunity to enter the Western Land of Ultimate Bliss.

The Power of Buddha's Blessing

In such a situation, how is one's own practice? To sum it up, practice in the Pure Land requires the manifestation of self-power, and only when you have taken action can the Buddha's power provide its blessing. The Buddha's blessing is provided to help you when your self-power is manifesting. When you perform prostrations, what is your state of mind? Are you focused? Are you sincere? The more sincere, focused, and concentrated you are—without distraction—the more obvious the Buddha's blessing becomes. It is not that the Buddha gives more or less blessing, but rather how much you are able to receive in that state. Therefore, the saying, 'The master leads you through the door, but the practice is up to the individual,' is very apt.

Buddha and Bodhisattvas are selfless and without discrimination; they care for everyone equally. Everyone has a share of the Buddha-light, but why do some feel nothing while others feel something? This has a great deal to do with the degree of one's own purification. The more you purify yourself, the more you can receive the Buddha's blessing; the more polluted you are—in body, mind, or spirit—the more obstacles you will have. Even in such a situation, when obstacles manifest, as long as you still want to continue your practice and walk this path, facing and breaking through them is the best method. It is good for you and good for the beings. If you choose to escape and live day by day, then you will truly just live day by day, and that is your own choice. As for me, Chin Kung, I follow the conditions. I have said what I could say, I have passed these things on, and I have told everyone during my lectures. As for how much they have listened to and how much they have put into practice, I, Chin Kung, understand in my heart. Many people may have found the method, and to the extent that they have listened, they have put it into practice, changed, and made progress, which is visible. Of course, change must be adjusted from the heart. If you do not transform your heart and your thoughts, and only change your external behaviour, it will not last. You may change for a while, but the effect will be limited.

The Importance of Vigilance

I often remind everyone to cut off Greed, Anger, Ignorance, Arrogance, and Doubt, as well as the temptations of wealth, lust, fame, food, and sleep. This must be truly put into practice. Whether it is the practice and daily life of monastics, lay practitioners, and volunteers, or the interactions within the bodhimanda, one must be cautious and careful, because at any time one might be in such a situation. Do not commit offences or create karma. In fact, these are things that not only practitioners need to pay attention to, but everyone. Otherwise, those who give lectures would not need to mention it every day and constantly remind everyone. Some have heard it for so long that they have not taken it to heart. If they truly took it to heart and changed, their practice would certainly make great progress. It is precisely because it is so familiar that people relax and lower their requirements for themselves. In that case, how can their practice make any progress?

Looking at it from another angle, whether it is the environment of ancient practitioners or modern practitioners, most hope to stay away from crowds, reduce distractions, and practice in a pure environment. This is a choice of the bodhimanda or the location of the temple, and of course, this also requires Causal Conditions. In the past, it seemed easier to find a quiet place to live and practice alone. Now, practicing alone is more difficult. Most people adopt the method of group cultivation, using the power of the group or the power of the temple to help everyone maintain a purified environment and reduce distractions. If you can practice together and find a suitable environment, that is the best.

The Path to Awakening

In fact, if you cultivate the skills of your heart well, no matter which bodhimanda you go to, you will be able to adapt and be welcomed by others. That is a true learner of Buddhism and a true practitioner. Of course, the requirements for monastics are higher, because monastics must be teachers of celestial beings and humans, Buddha-like, and masters. They need to further elevate and purify their own spirits before they can talk about saving themselves and others. Especially regarding the matter of realising one's true nature, the opportunity for monastics to realise their true nature is greatly increased compared to lay practitioners and volunteers. Realising one's true nature is also one of the main goals of practice. Once one realises their true nature, many problems are easily solved.

After realising one's true nature, one has the ability to give lectures and can accept the requests of believers to teach the Dharma. Asking a certain Venerable to give a lecture to everyone is called 'requesting to turn the Dharma wheel.' Those who have realised their true nature have this ability to teach in a region. However, for people today, hearing about realising one's true nature is rare, and it is not easy to find someone who has done so. This is related to one's own vow: are you diligent? Have you adjusted your personality? Can you face and break through when encountering problems and tests? How have you adjusted your mindset? These factors will affect the results of your practice and whether you can realise your true nature. The best method is for everything to be transparent, with nothing held in the heart.

Listening to sutras and hearing the Dharma can help everyone understand their current situation, what to do next, and what kind of attitude and behaviour to use to face and improve. These are all very important. Before realising one's true nature, listening to sutras and hearing the Dharma is also a way to maintain and help oneself walk on the Buddha's path, so that one does not deviate or go astray. Therefore, looking at it as a whole, the environment and each person's internal cultivation and adjustment are closely related to realising one's true nature; however, whether you truly want to move forward on this path of practice is a very important prerequisite.

A Rare Opportunity

The Hsiang Kuang Pure Land Buddhist Centre in Australia is an excellent environment for practice. From the perspective of my current identity as a spirit, this is so. I hope everyone can seize this opportunity. The fourfold assembly must practice well! This environment and this opportunity for practice are not something everyone can encounter. Now that you have heard it, know it, and have the opportunity to be close to the temple, you must not let this opportunity slip away easily. As for those who have not yet entered the temple, it depends on each person's Causal Conditions. It is said that it is difficult to encounter this in millions of years. The fact that Namo Amituofo abides at the Hsiang Kuang Pure Land Buddhist Centre in Australia is true. You must believe it; those who believe will have blessings. Those who believe must take actual action to achieve results and receive the benefits of the Dharma. Those who do not believe, do not slander, and do not let yourself create oral karma; it is very painful. Receiving retribution is a very painful thing.

I, Chin Kung, take this opportunity to report what I have seen and heard to everyone, briefly stating some of the differences between the practice of the ancients and the moderns, as well as the effectiveness of the practice. In any case, your own heart is absolutely the most important key that affects your practice.

Alright, I will stop here for today. Namo Amituofo.

Venerable Chin Kung, with palms joined.

At the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre, Australia.