Finding Hope in the Present Moment

This interview was recorded on October 26, 2022, at the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia. Venerable Master Chin Kung, having sought deliverance through the compassionate guidance of Namo Amituofo and Practitioner Su, shares his profound reflections on the nature of hope from his current state.

Venerable Master Chin Kung speaks:

"Namo Amituofo has given me the topic of 'Hope.' How compassionate the Buddha is! He understands my situation perfectly, and at this critical juncture, He has presented me with such a profound subject. Indeed, when facing the unknown of the present and the future, hope acts like a bright lamp. With this lamp, one gains confidence and direction on the path ahead, ensuring one does not worry about losing one's way or veering off course. However, the Buddha’s teachings also tell us that the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. At first glance, 'hope' seems to imply a focus on the future, but the Buddha wants our minds to be direct yet flexible in their application."

Living Within the Present

"To be flexible means to understand the true meaning of hope in the very moment you are walking forward. If you can apply hope in this way, my understanding is that it means living every single moment within hope. This requires wisdom to interpret correctly. I am not a person of great wisdom; if I were, I would not have found myself in this state before reaching the Western Pure Land of Ultimate Bliss. However, it is not all bad. I have been able to transform my situation from what should have been the hells to this intermediate transfer station: the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia. There is hope for the West now. Achieving this was not easy; it was only possible because Namo Amituofo stepped forward and Practitioner Su came to my rescue."

"The present moment is filled with hope. I make every moment one of hope; isn't that wonderful? Perhaps the hope of a certain moment will manifest into reality. Even if that specific hope does not come to fruition, living every moment with hope, with a goal, and walking on the right path—is that not excellent? It is as if I have condensed the past, present, and future into this single moment. This is a truly remarkable thing. In the past, I did not think to do this, nor did I have this wisdom. I, too, am still learning."

The Depth of the Present Moment

"Speaking of the 'present,' I have realised how profound the Buddha’s teachings truly are. The present moment holds infinite possibilities and hope! Previously, I only understood things according to the literal meaning of the words when reporting to everyone, or through observations within my limited life experience. I would try to awaken my awareness—though I dare not even claim to have true awareness—and learn alongside everyone. I never imagined that the meaning of the 'present' was so vast."

"Today, upon receiving this topic from Namo Amituofo, a flash of insight suddenly occurred, breaking through my past attachments and stereotypical impressions. Why? As I mentioned, we often ask, 'What hope do you have for this matter?' We are accustomed to placing hope further into the future. We hope for things to change or for events to unfold in a certain way. This is common human language, but is it not also a form of attachment? We can look at these two words from a different angle. You can live with hope in every moment; you do not need to project it into the future. However, speaking of the future, the moment I just mentioned has already passed; the present is the future of that previous moment. Each moment passes so quickly. If I live every moment with great hope, wow, that would be extraordinary. I would be a soul full of energy, drive, and hope. That is not bad at all. So, let me speak about hope."

The Practice of No-Self

"A practitioner practices 'no-self.' To have no-self means there is no 'me.' If I were still a human with a body, in a state of no-self, it would mean I would not be controlled by the needs of the body, but I could allow this body to do what the spirit wishes to do. That would be incredible! Such a life is the kind of life and behaviour a true practitioner should have. One does not act for oneself but serves the masses and acts for the masses. Diligence is also for the sake of achieving success so that one can help everyone. In this way, every moment is filled with hope, and that hope is to properly grasp every present moment. When being diligent, if I am prostrating to the Buddha, I prostrate well because that is my hope. By prostrating well in every moment, these many moments add up, dissolving karma and fulfilling the vow and aspiration to express repentance and resolve conflicts with sentient beings."

The Power of Vows

"Some terms in Buddhism differ from worldly concepts, yet their meanings are similar. We speak of 'vow-mind' and 'vow-power.' These are absolutely necessary in the process of diligently practicing Buddhism. They lead you forward and give you a vision and a direction; in essence, this is what hope means. However, vow-power requires the strength to act, which relies on the body; vow-mind requires a heart to manifest what that vow is. Both require a body to be achieved. For me, a soul without a body, vow-mind and vow-power seem so distant. Alas, how can I do this? I no longer have a body, so there is no way to start. Yet, I still have a mind. As a soul, what method can I use to expand my mind? Today, because of this opportunity given by the Buddha, I can express myself. This means I can use this chance to transcend the constraints usually placed on spirits. To have this opportunity to speak—it is truly wonderful! If I cannot act, at least I can speak."

A Heartfelt Request

"My hope, if I may be so bold, is to first think of the letters I wrote yesterday to be delivered to several students at the Institute or the Pure Land societies. They were excellent students who were by my side during my lifetime, and they are the ones who have been truly working hard or practicing diligently throughout my sixty years of giving Dharma talks. Delivering these letters to them is not an easy task. For the Hsiang Kuang Pure Land Buddhist Centre, this is truly a burden. This is my personal matter, and although it involves Namo Amituofo and the temple, it is very important. It is the thing I am most concerned about at this moment. Therefore, in my current state, whether these can reach their hands is unknown. But most importantly, I have expressed my expectations for them and the words I did not clearly convey during my lifetime. These words have been kept deep in my heart, which is why they were not easy to say. Writing and saying them at this juncture after my passing has lifted a weight from my heart. After all, this situation is very special. It is not addressed to the general audience hearing or seeing this interview, but to specific individuals, speaking my true heart’s words, hoping they might receive them. Even if they do not receive them, it does not matter. I have let go; everything is up to karmic conditions. Truly, it is all up to karmic conditions."

The Complexity of the Body

"I now understand that the body is too complex. As Practitioner Su often teaches everyone, and as I am learning, the body is often not under one's own control. It is not that simple; there are so many karmic creditors and attached spirits within the body. Does your own primary soul have the ability to maintain right knowledge, right mindfulness, and right conduct? Can you act uprightly and correctly so that these beings do not manifest and interfere, allowing you to live as your true self and make correct judgments and walk the right path? In truth, even for a practitioner, doing this is ideal, as it is the only way to realise one's true nature. If there is bias, one may not be able to be the master of oneself."

"I also understand that even if they receive the letters, I hope their reaction will be as stated in the letters: to come and see me, to come and see Namo Amituofo, and at the very least, to let the Buddha’s light shine upon them. That would be excellent and would fulfil one of my wishes. But if they cannot be the master of themselves—like the reactions of the people I have seen in the forty-plus interviews I have given—if their reactions are the same as everyone else’s, then there is no need to be surprised. If the result is like a stone sinking into the ocean, then I will let it be. After all, one cannot force these things. This depends on the blessings of sentient beings. If they have the blessings, progress will be made. If their change allows those who chant the Buddha’s name and believe in the Buddha to also come to the Hsiang Kuang Pure Land Buddhist Centre to see the Buddha, prostrate to the Buddha, and undergo a transformation in their seeking of the Dharma, that would be the best outcome."

A Place of Pilgrimage

"In the past, regardless of the activity—I cannot say religion, but I must mention it here—there was what is called a pilgrimage. The object of a pilgrimage is a certain spiritual leader or the location of a significant figure. People go with admiration, closeness, and a sincere heart. Even if it is just one prostration or three, seeing and observing, one feels satisfied and gains something. Now, I place the Hsiang Kuang Pure Land Buddhist Centre on the level of a place of pilgrimage, and in fact, it is not an exaggeration at all. How great is Namo Amituofo! Without Namo Amituofo, where would the Western Pure Land of Ultimate Bliss come from? Where would so many suffering beings, including ourselves, go? There would be nowhere to go. Without the Western Pure Land of Ultimate Bliss, we might be lonely wandering spirits floating everywhere, or beings in the six realms of existence, controlled by karma with no place to return to."

"Therefore, if we treat the location of Namo Amituofo as a place of pilgrimage, is that not appropriate? We know Namo Amituofo is in the Western Pure Land of Ultimate Bliss, which is a spiritual realm that humans cannot reach; one must be in a spiritual state to arrive there. But when one is in a human state with a body, one can go on a pilgrimage. If one enters the West in a spiritual state without a body, it is called rebirth in the Western Pure Land. This is a major change for the Pure Land school, as I have never heard of a pilgrimage site for the Pure Land before. Because the fact that Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre has only recently appeared, what I am saying seems quite logical. At least, this is what I believe in my heart now. People do not know the truth; when I was a human, I did not know either. I did not know such a clear truth, or I knew but had doubts. Now, standing on the Western Dharma-Nature Land, I see it clearly: Namo Amituofo is truly at the Hsiang Kuang Pure Land Buddhist Centre. That is why I dare to say that if we treat the Hsiang Kuang Pure Land Buddhist Centre as a pilgrimage site for the Pure Land, it is not an exaggeration. In the future, if the headquarters of the Pure Land school is built here, it will be even more fitting and truly worthy of the name. No wonder Practitioner Su is so diligent and works so hard. He says that if he is not this diligent and hardworking, he worries that Namo Amituofo will leave, and then people will suffer. Without the Buddha to lead everyone back to the Western Pure Land of Ultimate Bliss, everyone will be very miserable. This is his compassion. I think it is very reasonable, and I support his view and his actions."

The Power of Buddha’s Assistance

"So, I appeal here, hoping these three letters can reach the hands of the recipients. As for the subsequent progress, I will let it be. I take a step back and think: even if the letters reach a few people—one, two, or three—that is fine. I will do my best. Because I believe in Namo Amituofo, the Buddha is one of great ability, great power, great wisdom, and great insight. He sees every situation very clearly. As long as everyone has a vow—and a vow must be accompanied by power—if there is a vow, there is the heart to act; this is called vow-mind and vow-power. As for the result? I believe the Buddha’s power will provide support. The Pure Land school has always been a teaching of two powers; only when self-power manifests can the Buddha’s power be added. So, we express our vow-mind and vow-power and act upon them. As for the result, I humbly request Namo Amituofo’s help."

"Speaking of Namo Amituofo’s help, the Buddha will certainly help; this is my faith in the Buddha. But how the Buddha helps, and whether the Buddha’s way of helping is the realisation of the hope we see before our eyes, is not necessarily so. In my experience, the Buddha sometimes takes a turn or a detour before the matter is successfully resolved. Although on the surface one cannot directly get what one wishes, another great path is opened, and this path also leads to hope. If this were not guided by the Buddha, no other power could achieve it. Therefore, we must accept the current situation as it is. No matter how the situation changes, do not be discouraged. Discouragement is a negative energy, and if your mind is negative, it harms your body, mind, and spirit. This is a profound realisation I have had recently. I no longer have a body, only my heart and spirit remain, so no matter what the situation is, one must hold onto hope and live in the present. This is the topic Namo Amituofo gave me, and after I expressed it, I circled back to this conclusion. It is not easy. I say the Buddha has great wisdom and ability; He sees clearly, so He used this method to let me see through and let go. Otherwise, I might have left this matter aside and would not have this current sense of ease."

The Future of Hsiang Kuang

"My hope for the future… oh! Let us not talk about the future. Rather, I hope that every moment, every minute, and every second at the Hsiang Kuang Pure Land Buddhist Centre is progressing and moving forward. There are people who know about it, but not many have entered; the number of the fourfold assembly is not large. Namo Amituofo is the Universal Buddha; what He can do and is doing is definitely not just this. So, this is the hope of the Hsiang Kuang Pure Land Buddhist Centre. I believe that one day, what Namo Amituofo is doing here will not be limited to the current situation. Those who can receive the benefits of the Dharma from Namo Amituofo and the Pure Land will not just be the current fourfold assembly, but a much broader range of sentient beings. The scope of sentient beings is too vast; it should be like this. Namo Amituofo is here; everyone must grasp this well and do their best. As for the situation, I believe it is also a matter of natural karmic conditions and natural laws of karma and cause and effect. When the time comes for sentient beings to have the blessings, they will receive them and naturally come to the temple to receive the benefits of the Dharma. If sentient beings do not yet have sufficient blessings, good roots, and karmic conditions, and their time for rebirth in the West has not yet come, then they must wait. The Buddha follows karmic conditions, and this is also the current approach and attitude of Practitioner Su—which is very correct. He is diligent, working tirelessly to deliver sentient beings with his Dharma Body, with countless manifestations, and countless more manifestations to deliver sentient beings. Every time he delivers sentient beings, Namo Amituofo is always by his side. The sentient beings he delivers are all received by Namo Amituofo; that is to say, those who have karmic affinity can enter the Western Pure Land of Ultimate Bliss. It should be said that sentient beings whose good roots, blessings, and karmic conditions are sufficient and who chant the Buddha’s name can naturally be received by the Buddha into the Western Pure Land of Ultimate Bliss. As for sentient beings whose good roots, blessings, and karmic conditions are not yet sufficient, or who have not chanted the Buddha’s name, they can also be delivered to the heavenly or human realms. This is much better than being a ghost or a spirit floating around with no reliance, is it not?"

"As for my hope for the Pure Land societies or the Institute, I also let it be. Since I am no longer in this world, I cannot do things. Whether they listen to what I say depends on them. So, regardless of whether you have any hope, it seems unimportant; they naturally have their own direction to move forward. What I can do to help them is to speak these messages. Whether they can receive them or how much they can believe, that is up to karmic conditions. I have done what I should do and what I could do. That is enough to be worthy of Namo Amituofo, worthy of myself, and worthy of Practitioner Su. Being here is equivalent to speaking to the vast number of Dharma protectors, lay practitioners, believers, and Venerables who have an affinity with the Pure Land, hoping that everyone has the opportunity to come to the Hsiang Kuang Pure Land Buddhist Centre."

A Precious Land for Awakening

"Here, the Buddha-light shines everywhere. As soon as you enter, you know the magnetic field is different. With the Buddha-light of Namo Amituofo shining upon you, you can awaken your wisdom early, and you can even know what illnesses you have. Those who believe the Buddha is here can also invite Namo Amituofo to heal them. Or, more importantly, for practitioners who want to find their true self, this is a precious hall to recover one's true self. Furthermore, those with right knowledge and right views who are willing to devote their efforts to join the Buddha’s gate as monastics to recover their true self, save sentient beings, and help sentient beings be reborn in the West—this is a precious land worth giving everything for."

"The Buddha’s teachings say that all dharmas are mind-only. As long as you have this heart, many things depend on this heart. After the vow-mind manifests, the Buddha will support you to move forward. There are still many constructions to be developed here; these are external, hardware-related, and are all auxiliary. What is truly important is this heart, which can lead everyone forward on the path of the Pure Land, recover the true self, and break through any difficulties. The Institute and the societies have very rich resources, and the hardware facilities are also very good, but what is missing inside is a heart of faith in the Buddha and in oneself. When I was there, the centripetal force toward the Pure Land was okay, but now it depends on their own fortune. Although it looks quite good and is well-scaled, how many people can be reborn in the Western Pure Land of Ultimate Bliss? This is the true internal strength, and this strength is very important! This is the strength you hope to possess when you practice Buddhism, or even when you become a monastic and devote yourself wholeheartedly. This strength is the ability to recover your true self; this strength is the certainty of being reborn in the Western Pure Land of Ultimate Bliss; and an even stronger strength is the ability to be reborn freely, to come and go from the West, and to be able to bring sentient beings back to the Western Pure Land of Ultimate Bliss."

Subduing Demonic Enemies

"Such strength is indestructible and is the only thing that can truly survive in this Five Turbidities and Evil World. I originally wanted to say that the demon crowds are so rampant, but thinking about it, why are they rampant? It is because the Buddha’s teachings are unable to resist their rampancy that they are able to be rampant. But saying it this way is like slapping my own face, is it not? So, I can only say that there are so many demon crowds. Only by coming here did I realise the seriousness of this matter. Many people—adults, children, the elderly, the young, or monastics and those who chant the Buddha’s name—are all controlled by the demon crowds. But at the Hsiang Kuang Pure Land Buddhist Centre, the demon crowds dare not be rampant. Namo Amituofo is here, and Practitioner Su is one who has 'subdued demonic enemies and obtained the subtle Dharma.' The demon crowds respect him by three parts and fear him by three parts, but they also frequently attack him, making him suffer, hoping he will stop delivering sentient beings. Practitioner Su’s determination is firm; he is always bearing the suffering for sentient beings. Those who have realised their true nature are like this. As long as they can deliver sentient beings, how could they possibly yield to the demands of the demon crowds? Even if his own body is attacked by demons, warned, and made to suffer—with difficulty walking, feeling weak and heavy, and his eyes being pressured—he has never shown any sign of retreating because of this. Instead, he is even more determined to move forward and deliver more sentient beings. I applaud him for this situation! This is what a true practitioner looks like. No wonder Namo Amituofo is here; he has done too well."

"In my experience, if the demon crowds applied these methods to other practitioners, they might have retreated long ago. That is to say, they would not dare to be so aggressive in delivering sentient beings, or they would follow the demons' wishes, return to the starting point, and just do what they are supposed to do, without delivering so many. Moreover, one has to think about whether one has the ability and the skills to have the demon crowds target you. Delivering sentient beings back to the Western Pure Land of Ultimate Bliss is not something you can just do by saying you will. Without Namo Amituofo here, and without the ability and true skills of one's own practice and realisation of the true nature, it is impossible to deliver sentient beings to the Western Pure Land of Ultimate Bliss. This is what I know now; it is truly like this. If I had heard such words in the past, I would have felt it was too self-deprecating. As fellow practitioners, why not encourage each other instead of saying it as if one is useless? I am truly sorry, but I am speaking the truth, because we do not know if we have delivered sentient beings to the Western Pure Land of Ultimate Bliss. But here, one can know whether they have been delivered to the Western Pure Land of Ultimate Bliss; this interview tells us."

A Final Hope

"There are too many interview transcripts here, and there are many facts. Those who believe will believe; for those who do not believe, even if you talk until your mouth is dry, they will shake their heads or even turn and walk away. So, let us not cause them afflictions; this is also the compassion a practitioner should have. Therefore, looking at the whole picture, no matter how things change, I always hold onto hope. This is the attitude one should have, because Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre, and I am now at the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre. Therefore, my return to the Western Pure Land of Ultimate Bliss is definitely hopeful. Practitioner Su said that when he returns to the Western Pure Land of Ultimate Bliss one day, he will take me with him. So, I am very hopeful about my return to the Western Pure Land of Ultimate Bliss. That is good; I have not come to this lifetime in vain. At least I have left the hells, and I am waiting for that day to come. But before that day arrives, I am still full of joy, because there is a chance for this hope to be realised. What could be more joyful than returning to the Western Pure Land of Ultimate Bliss? As for other matters, let us wait and see. If they happen, fine; if not, that is also fine. Perhaps someone will say, 'Venerable Master!' or 'Teacher! You are being a bit selfish, only caring about yourself being able to return to the Western Pure Land of Ultimate Bliss, why have you not cared about us? We also want to return to the West.' If the Venerable Master or Teacher talks until their mouth is dry and no one responds, how can they care? If someone came, I could at least say a few words and tell you what to do. Since no one comes, who can I tell these things to? So, this also shows that you have the ability to take care of yourselves, so do it. I have let go. Regardless, I hope everyone can live in hope in every moment. You must know how to transform; if you do not know how to transform your thoughts, then you will suffer. If you encounter things and do not transform, you are following your own personality, habits, and karma. If you encounter things and know how to transform, and transform toward the good and the virtuous, then you have the possibility of changing the situation and transforming your karma."

"Whether you have transformed your karma can also be seen in this. Those who have not transformed their karma are led by external circumstances. When external circumstances occur, they face them with their usual habits, attitudes, and expressions. If you have transformed your karma, no matter if the situation you encounter is a setback or a difficulty, you can use a positive attitude or words to transform it. It is just like what everyone often says: 'Give rise to all roots of goodness and achieve the fruit of Bodhi.' Those who can do this, I believe, have likely transformed their karma. Only by transforming karma is it possible to realise the true nature. Those who have not transformed their karma are called beings of karma. Only a practitioner who has transformed their karma can make your vow-mind achievable, allow your vow-power to manifest, and let your vows be fulfilled."

"Practitioner Su is indeed very wise, constantly emphasising 'giving rise to all roots of goodness and achieve the fruit of Bodhi.' If a practitioner is not in a state where their heart or their six sense organs are pure and good, it is difficult to achieve the true state of 'giving rise to all roots of goodness,' let alone 'achieving the fruit of Bodhi.' That is to say, only when the six sense organs are pure and good, and only when what you emit from your heart is pure and good, will the thoughts you have or the words you speak when encountering things be true, kind, and pure. In this way, you are truly moving toward realising your true nature and the Buddha’s path, and it is not far away. This requires practice. It is easy to say it with your mouth, but it is very difficult to do! With personality and habits present, no one can reach 'giving rise to all roots of goodness and achieve the fruit of Bodhi' without practice; it is impossible. That is to say, with personality and habits present, you are a being of karma; you must put in the effort, practice diligently, and then you will have the opportunity to reach 'giving rise to all roots of goodness and achieve the fruit of Bodhi.'"

"For the fourfold assembly practicing at the Hsiang Kuang Pure Land Buddhist Centre, your chances of 'giving rise to all roots of goodness and achieve the fruit of Bodhi' are far higher than those elsewhere, because your mentors are Namo Amituofo, Teacher Practitioner Xia Lianju, and the awakened being Practitioner Su. In such a situation, such an environment, and with such teachers, you certainly have the opportunity to cultivate high-quality students, students who are like the teachers! Those who see this, do not say, 'Venerable Master!' or 'Teacher, you cannot be so biased, only saying the Hsiang Kuang Pure Land Buddhist Centre is good and not encouraging us.' I have, I also hold hope for you, but you must first do one thing: you must believe what I say! If you do not believe what I say and do not follow it, then do not blame me for not being optimistic about you, right? Therefore, if you believe my words and do as I say, come to the temple to find Namo Amituofo, come to find me, and come here to seek the Dharma and learn, then I hold hope for you. You also have the possibility of becoming one of those who 'give rise to all roots of goodness and achieve the fruit of Bodhi,' you also have the possibility of becoming an awakened being, and you have even more possibility of freely coming and going from the West, saving sentient beings, and delivering sentient beings to be reborn in the Western Pure Land of Ultimate Bliss."

"Alright, I have said enough."

Namo Amituofo.

Venerable Chin Kung, with palms joined.

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