Chin Kung Speaks Again: Insights from the Western Dharma-Nature Land

This is a record of an interview with the spirit of Venerable Master Chin Kung, who now resides in the Western Dharma-Nature Land. This account reflects upon his ongoing spiritual journey and his observations from the spiritual realm. Recorded by the chief writer, Venerable HaiZe, on September 6 and 7, 2022.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, Namo Amituofo has given me the topic 'Chin Kung Speaks Again.' It is, in essence, an invitation for me to speak freely. How compassionate Namo Amituofo is! If I still have words to share, I am given this platform to express them in my own way. In truth, this is perhaps more challenging than being given a specific subject. When I was in the human world, every lecture I gave was based on prepared materials. In the early days, I would prepare extensively, drawing upon what I had seen and heard. Later, I could simply sit on the podium and speak from the heart. This time, Namo Amituofo has given me 'no topic' at all, so I shall take this opportunity to discuss the 'spiritual world.'

The Unscripted Dharma

Because I am now a spirit, the place where I reside is the spiritual world. I am fortunate to be in the Western Dharma-Nature Land, a world of brilliant, pristine light. It is a land bestowed by Namo Amituofo upon Practitioner Su, who has realised her true nature. Namo Amituofo, whose Dharma Body permeates the entire universe, occupies the highest spiritual position in this realm. Those who have realised their true nature also hold a very high spiritual status. To call us 'souls' would be inaccurate; a soul is typically a drifting, floating state of consciousness. In contrast, the Buddha and those who have realised their true nature are manifestations of pure light, not drifting spirits.

The world in which a spirit resides is a direct reflection of the state of that being's heart. Take the beings of the ghost realm, for instance. They exist in a dim, lightless world, which indicates that their hearts are obstructed. Their inner light and true nature have been covered up. This is unlike the Buddha or those who have realised their true nature, whose true nature has been fully purified and revealed, manifesting as a vast expanse of radiance.

The Ten Dharma Realms and the Mind

The hells are not merely dark and lightless; they are filled with the stench of blood and the sounds of agony. It is a world of suffering, darkness, and piercing screams. This signifies that the heart is not only covered but twisted—even damaged by the evil retribution resulting from harming oneself, others, and all beings. Such spirits suffer immensely. Therefore, the spiritual state one inhabits is entirely self-created. It is never decided by external forces; it is determined solely by one's own heart. I remember a diagram depicting the word 'Heart' surrounded by the ten Dharma realms, illustrating that the beings of these ten realms are entirely created by the workings of the mind.

As for the hungry ghost realm, it is the result of greed and stinginess. This causes their spirits to exist in a world where their throats are as thin as needles, making it impossible to swallow. It is incredibly painful! This, too, is self-created, not determined by any external power. The laws of karma and cause and effect are perfectly fair.

The Mechanics of Rebirth and the Heavens

Next, let us discuss the twenty-eight levels of the heavenly realms. Each celestial being, based on the good deeds, the observance of the five precepts and ten virtues, and the degree of meditative concentration they cultivated while in the human world, is naturally drawn to the corresponding level of heaven after their spirit leaves the body at the end of life. It is a force of attraction, a pull that draws them toward the level they have earned. This, too, is determined by the cultivation of one's own heart; no external force can decide it. Naturally, the deeper one's meditative concentration, the higher the level of heaven one reaches, the longer one's lifespan, and the longer one enjoys those blessings. This is entirely logical.

Then there are the Asuras, who possess great blessings. Female Asuras are often exquisitely beautiful but possess difficult temperaments. Male Asuras are prone to fits of rage, yet they are also highly blessed. This is a result of their personalities and habits during their previous lives, which determined their destination after death. Their blessings led them to the heavenly realms to live a life of comfort, while their bad tempers made them Asuras. They have their own code of conduct, and they hold true practitioners of the Dharma in high regard—a trait that seems common among many beings. In particular, the spirits of Asuras sometimes resonate with beings in the human world, perhaps due to karmic affinity. When a person gives rise to anger, they may attract an Asura to enter their body. This is known as spiritual attachment, where the person is constantly controlled by the Asura, often feeling an uncontrollable urge to lose their temper.

The Reality of Spiritual Attachments

In truth, Asuras exist in every realm, though I am referring here to those of the heavenly realm. There are also Asuras in the human world—people who are easily angered and volatile. When things are going well, they are fine, but when things are not ideal, they throw tantrums and act out. In reality, the one who suffers the most is themselves. The animal realm is another place where beings frequently cycle through the endless cycle of rebirth. We have all been there—pigs, cows, sheep, horses, chickens, ducks, geese, fish, shrimp, and countless other creatures. We have all been through it.

Above the twenty-eight levels of heaven are the Four Sacred Realms: the Arhats, Pratyekabuddhas, Bodhisattvas, and the Buddha realm. Each has different levels of heart-cultivation and meditative concentration, leading them to these different sacred realms. The six realms and the four sacred realms together form the ten Dharma realms. In the six realms, beings cycle through life and death, suffering retribution in various good or evil paths. The Four Sacred Realms, however, have transcended the cycle of rebirth. Their life and death are at their own command, and they can save beings according to causal conditions. Yet, this is not the ultimate goal. Only by realising one's true nature and attaining Buddhahood is the ultimate goal achieved. This is the target set by all Buddhist practitioners.

The Path to Awakening

From ancient times to the present, monastics have taken realising one's true nature and attaining Buddhahood as their goal. Whether one can achieve this depends on one's fierce diligence in this lifetime. Sometimes, life is not long enough, and one passes away before reaching the goal. Then, you have missed the opportunity for this life. In future lives, when you encounter a true spiritual friend and the right Dharma affinity, you may sprout again and start anew. Practitioners should be aware of this. Because we fear that our time is limited, we must be fiercely diligent. Once you have obtained the 'passport' of chanting Namo Amituofo and being reborn in the Western Land of Ultimate Bliss, and once you have mastered the skills and are certain of your rebirth, you can truly come and go between the Western Land and the human world with ease and freedom.

To come and go with ease and freedom—in the lives of ordinary people, this sounds like a wonderful thing. Here, I am referring to the cultivation of the heart and the state of the spirit. The physical body is often an obstacle to practice because it is tethered to various relationships that become burdens. Why? For example, the most common attachments are the emotional bonds between parents and children. During practice, one may be obstructed by the situations of one's children or the complexities of a marriage. All of these can prevent one from achieving true purification and realising one's true nature.

The Grace of Namo Amituofo at Hsiang Kuang

The spiritual world is vast; it encompasses not just the ten Dharma realms, but the entire universe and the Milky Way. What I am discussing here are the beings of the six realms in the Saha world. We have all been through the six realms. Animals live among us, and many of them were our family members in past lives, but due to the 'delusion of the intermediate state,' we cannot see them and are unaware of this. If viewed from the state of the spirit—that is, as a ghost realm being or a spirit without a body—one can see some of these things. This is the cycle of 'It continues to grow and consume beings without pause.' It is a tragic state, driven by the personalities and habits of beings. Unless one changes these habits and personalities, it is impossible to transform one's karma and destiny.

Everyone hopes for the best, wanting to improve and to stop evil so they no longer suffer. When people grow old or fall ill, they start looking for ways to prevent aging or sickness, rather than just waiting for death. Living day by day like that is a great pity! Yet, there is a sense of helplessness. As Practitioner Su has said, 'Thinking too much and worrying too much attracts many spiritual attachments and awakens the karmic creditors within one's own body, making aging, sickness, and death inevitable.' This is the truth! I have seen it with my own eyes: people who are not yet old, but whose minds are filled with comparisons and thoughts. Every time they think of something, many beings who share those same attachments appear around them. Some beings, like an electric shock, suddenly enter their bodies. These beings are not large; they are spirits without bodies, possessing a very light mass.

The Precious Opportunity of the Dharma

The mass of these spirits is negligible, so they can be purified through prostrations, as both prostrating and chanting Namo Amituofo can dissolve spiritual obstacles. Currently, the space within the Hsiang Kuang Pure Land Buddhist Centre has been opened, allowing for interviews with many different beings, helping everyone understand the truth of the facts. Every effort made is intended to broaden everyone's horizons and help them recognise the truth.

Thus, beings of the six realms exist on this Earth, and every corner of the vast Dharma realm and the Saha world is filled with beings; they simply exist in different spaces. The Hsiang Kuang Pure Land Buddhist Centre in Australia is capable of receiving and performing Chao Du for beings from different spaces. Moreover, the water there is very special; it is the Eight Virtues Water from the Western Land of Ultimate Bliss, which can heal illnesses. This is an excellent method for receiving beings.

Spiritual beings fill the vastness of the Dharma realm, and what I see now at the Hsiang Kuang Pure Land Buddhist Centre is truly a microcosm of the entire Dharma realm and the Earth. You must consider that Namo Amituofo is the Universal Buddha, governing the vast Dharma realm and receiving boundless beings into the Western Land of Ultimate Bliss. Therefore, one can imagine that in terms of compassion, wisdom, mind-capacity, and tolerance—and this is a very superficial description—He is boundless, to the point that even all Buddhas praise Him endlessly.

A Final Counsel to the Fourfold Assembly

Therefore, under these circumstances, with Namo Amituofo residing at the Hsiang Kuang Pure Land Buddhist Centre, beings from the vast Dharma realm naturally flock there, actively seeking to find Namo Amituofo. Before the Hsiang Kuang Pure Land Buddhist Centre existed, where could they go to find Namo Amituofo? They had to rely on the transmission of the Dharma. Thus, all Buddhas in their own Buddha-lands also introduce Namo Amituofo, praise Him, and promote the Buddha-land He created—the Western Land of Ultimate Bliss. They praise Namo Amituofo so that beings in their own lands who have karmic affinity with Him can also hold the name 'Namo Amituofo,' chant it with focus, and be received by Him into the Western Land of Ultimate Bliss. This is a truly magnificent and rare opportunity. Even the Buddhas of other lands praise Namo Amituofo, so only those beings with the right karmic affinity can hear of Him and know to chant His name. Many require the Buddhas of their own lands to praise and proclaim Him before they can know of this Buddha and the Western Land of Ultimate Bliss.

It is just as when Shakyamuni Buddha manifested as a Buddha in India; He spoke without being asked, introducing Namo Amituofo and the Western Land of Ultimate Bliss. It is the same meaning. Only then were we able to know of the existence of Namo Amituofo and the Western Land of Ultimate Bliss; otherwise, how could we have known? No one would have known of His existence. This is the supreme grace Shakyamuni Buddha has brought us; otherwise, everyone would still be lost in the sea of karmic rebirth! Therefore, now that Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre, beings from the Saha world and the vast Dharma realm who know of this rush to see the Buddha, seek the Buddha, hear the Buddha's Dharma voice, and ask to enter the Western Land of Ultimate Bliss.

In the spiritual space of the temple, because the space has been opened, beings from different spaces can see the situations of others. The Western Dharma-Nature Land is a place where one can see the conditions within the temple's space. The spiritual world of the temple is very diverse; one can see all kinds of beings from the vast Dharma realm, even those from different dimensions. It is hard to believe, but it is a fact. Who can see whom depends on one's own skills. For instance, because I practised in the human world, and my spirit may have been purified in the Western Dharma-Nature Land, coupled with being bathed in Buddha-light and chanting the Buddha's name, my spirit may be clearer than that of other beings in the same land. Naturally, I can see more beings and understand their situations better than they can.

The Western Dharma-Nature Land is a world of equality. Everyone receives the Buddha's light and the resources of the Western Dharma-Nature Land equally, but the degree of reception varies, and the degree of purification after reception also differs. Naturally, whether listening to sutras and hearing the Dharma, or interacting with beings who come to the temple, their mental notes, their requests, and their level of understanding are all different. This situation reminds me of the Western Land of Ultimate Bliss; it is truly subtle and profound!

Although the Western Dharma-Nature Land here is like the Western Land of Ultimate Bliss, as far as I know, it does not yet have the natural classification of the four lands, three grades, and nine classes. Is my meaning clear? That is to say, due to one's practice while in the human world and the different qualities of each being, after entering this spiritual world of the Western Dharma-Nature Land, one's understanding and reception of what one sees and hears naturally differ. This is a very important discovery I have made in the Western Dharma-Nature Land.

Just like in the Western Land of Ultimate Bliss, Namo Amituofo gives everyone the same environment and resources, regardless of the four lands, three grades, and nine classes, for them to learn and receive. How much one receives and learns varies, and because the learning and reception of each being of the Western Land differ, the time it takes for each to attain Buddhahood in an environment of Infinite Life and Infinite Light also varies.

Therefore, I bring this up so that everyone knows how magnificent and precious the Western Land of Ultimate Bliss is! You must crawl your way in if you have to! The fear is that you might not be able to get in! The beings who come to the temple seeking spiritual deliverance from the Buddha all have different situations. Thus, even when chanting the Buddha's name and being bathed in Buddha-light, some are delivered to the Western Land of Ultimate Bliss, some to the heavenly realms, and some to the human realm, so that they do not fall into the evil paths. Which path will they go to? It depends on their own level of faith, their vows, and how much they have practised. In other words, beings are actually very miserable, so they come to the temple seeking the Buddha's help to be liberated from suffering. But how much do they actually know about Namo Amituofo and the Western Land of Ultimate Bliss? Those who have more understanding know to raise the Buddha's name and enter the Buddha-light, so they have the opportunity to enter the Western Land of Ultimate Bliss. However, some do not know the Buddha at all, nor the Western Land, nor do they know to chant the Buddha's name, but they know the temple can save them. They may have been in worlds of suffering for hundreds, thousands, ten thousands, or even billions of years. Now that they have found a place that can save them from the dark world, they naturally come quickly.

So, even if they do not understand, do not know, or do not recognise Namo Amituofo and the Western Land of Ultimate Bliss, under these circumstances, the Dharma Body of Practitioner Su or the Bodhisattvas of the salvation team will compassionately invite these beings to enter the Buddha-light. When beings enter the Buddha-light, they are purified! After purification, depending on the degree of purification, they are naturally led to the place where they belong. Besides the Western Land of Ultimate Bliss, those with great blessings go to the heavenly realms, or at least to the human world. Is this not an escape from their miserable lives in the ghost realm? This is the immense grace Namo Amituofo brings to beings; otherwise, where could they receive the bathing of Buddha-light? Where could their spirits be purified? And where could they be helped to enter the Western Land of Ultimate Bliss, or naturally enter the heavenly or human realms?

This is the situation of Chao Du that I have seen at the temple. This situation is the same as what I have mentioned before: when a person chants the Buddha's name before passing away, bringing the Buddha to them, and after being bathed in Buddha-light and purified, they are elevated to whichever land, grade, or class of the Western Land of Ultimate Bliss they are capable of reaching. Those who have listened to the sutras and heard the Dharma may understand what I am saying; the principle is the same. This is the inconceivability of Buddha-light, the grace and compassion of Namo Amituofo bestowed upon every being.

Therefore, you tell me, if beings knew of such a wonderful thing, how could they not come to seek spiritual deliverance? This is why Practitioner Su says that the Thrice Yearning Ceremonies at the Hsiang Kuang Pure Land Buddhist Centre are filled, absolutely filled, with beings coming to seek spiritual deliverance. It is truly so; everyone must learn to cherish this! How should you cherish it? Fourfold assembly, if you sincerely want to help yourselves and other beings, then during the Dharma assembly, sincerely chant every single Buddha-name. The merits of the beings who are sent into the Buddha-light and receive spiritual deliverance at that moment are shared by all of you! Would you say this is not extraordinary? If you chant every single Buddha-name clearly, without drowsiness, and respectfully visualise the beings entering the Buddha-light, then the number of beings sent during this circumambulation of the Buddha is countless! Everyone shares in these merits! Practitioner Su is very clear about this, which is why she always tells everyone to perform well, to chant the Buddha's name well, not to be drowsy, and not to enter other spaces. This is what she means; the merits of every single Buddha-name are incomparably magnificent.

Everyone must know that practice requires dissolving karma. You must dissolve spiritual obstacles and resolve conflicts with beings so that you are not disturbed by them. Only then can you attain true purity and purification, and only then is it possible to 'give rise to all roots of goodness and achieve the fruit of Bodhi,' and possibly realise your true nature and attain Buddhahood. If you do not resolve conflicts with beings and perform Chao Du for them, you say you want to have purification and be able to 'give rise to all roots of goodness and achieve the fruit of Bodhi,' but it is truly difficult because you are obstructed by the beings themselves. Under such circumstances, how much purity can you have? How much purification? It is limited!

Therefore, I advise everyone here: listen to Practitioner Su's words, and listen with understanding. There is great wisdom and great help in every word she says. As long as you can take it in and act upon it, you can truly purify yourself at the fastest speed and be able to 'give rise to all roots of goodness and achieve the fruit of Bodhi.' Of course, you must also be diligent to have a chance to realise your true nature. At the temple, you can receive the bathing of Namo Amituofo's Buddha-light; this already gives you a great advantage over practitioners elsewhere! This is a treatment you cannot get anywhere else! Such a wonderful thing—if everyone spends their time in drowsiness, wastes it, or still carries doubts and cannot receive it, that would be a great pity!

The fourfold assembly all have their own personalities and habits because they come from the world; they have developed their own personalities and habits since childhood, and they have brought them into the temple. But once you know that personalities and habits will obstruct your practice, you must let go of them; you should let go. Letting go of personalities and habits is very, very necessary. After letting go of these in the temple, you can receive immense benefits of the Dharma.

By the same logic, you know you should let go of personalities and habits, but in places other than the temple, because you cannot receive it or are obstructed, you cannot be bathed in Buddha-light and purified as you are at the Hsiang Kuang Pure Land Buddhist Centre. Therefore, there will be obstacles on the path of the Buddha and in your practice, and you will not be able to see the results of your practice as quickly as you can at the Hsiang Kuang Pure Land Buddhist Centre. Having said this, can everyone understand how magnificent and rare your situation is? Everyone must cherish it!

Alright, the time is about up. Let us 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."