My Journey of Practice: After Discovering Hsiang Kuang Pure Land Buddhist Centre

June 4, 2022

Namo Amituofo.

The Fog of Uncertainty

Before I encountered the Hsiang Kuang Pure Land Buddhist Centre, my understanding of the Pure Land school was limited and filled with hesitation. I first learned of Namo Amituofo and the Western Pure Land of Ultimate Bliss through the online Dharma talks of Venerable Master Chin Kung. At that time, I harboured many doubts about the possibility of achieving rebirth in the Western Pure Land. I had heard that one must attain the state of single-mindedness—both in terms of phenomena and principle—to succeed. Believing this level of meditative concentration was far beyond my reach, I lacked the confidence that I could ever attain such a destination.

Later, I came into contact with other teachers from the Pure Land school who suggested that one only needed to rely wholeheartedly on Namo Amituofo, believing and chanting with one's entire being to be reborn in the West. While this restored some of my confidence, I did not truly change my life or my internal state. I failed to grasp the essential keys to Buddhist practice that were hidden within the teachings of Venerable Master Chin Kung and other masters: the necessity of changing one's personality, practising selflessness, saving sentient beings, focusing on the good rather than the bad, maintaining a state of pure goodness, cultivating roots of goodness, and ultimately realising the state of no-birth and no-death.

The Shock of Reality

During my studies, I discovered the Hsiang Kuang Pure Land Buddhist Centre. Initially, the articles on the temple's website profoundly challenged my existing worldview. As a student of electrical engineering, I was familiar with modern technology and held Steve Jobs, the visionary behind Apple and the smartphone revolution, in high regard. It was a profound shock to read an article detailing a spiritual interview with him after his passing from cancer. This was not an ordinary occurrence, and I was deeply sceptical of the article's authenticity. The text revealed that this famous figure had fallen into the hells before being rescued and guided toward the Western Pure Land. Furthermore, reading the biography and teachings of Venerable Chang Ren regarding how technology degrades the human heart left me shaken. I decided to read further to verify the truth of these accounts.

The Reality of High Monks and Karmic Law

In my exploration, I discovered several interviews with the late Venerable Master Sheng Yen, a highly respected figure in Taiwan. I had initially hoped to read about the successful rebirth of an eminent monk to bolster my own faith. Instead, I was met with another profound shock: how could such a renowned master end up in the hells? Through these articles, I began to realise that the study of the Buddha’s teachings is a deeply practical and serious matter. I understood that my own way of living—believing that because I had not committed major crimes, I would naturally be reborn in the West—was a dangerous delusion. My thoughts and intentions were not truly selfless, and my actions did not benefit any beings in their journey toward the Western Pure Land. If even a high monk could suffer such consequences due to subtle deviations, how could I, who merely chanted the Buddha-name with my mouth while my body, speech, and mind remained entirely out of sync with the Buddha, ever hope to escape the same fate?

The Sentience of All Things

When I first encountered articles about interviewing vegetables, fruits, and daily household items, my immediate reaction was one of disbelief. I wondered if this was a joke. How could inanimate objects be interviewed? For four or five years, I had struggled to understand the concept that sentient and insentient beings share the same wisdom, yet I had never truly grasped it. I had often pondered how to answer the question of whether vegetables feel pain when they are eaten. Seeing this series of articles left me astonished. I questioned whether it was truly possible that all things possess a spirit. Through continuous reading and listening to the teachings of Practitioner Su, I finally understood that within the layered spaces of the universe, there are infinite sentient beings. Whether plants or animals feel pain is a matter governed by the laws of karma and cause and effect, which are the natural manifestations of the Universal Principle, the Truth, and the Right Way. It is not that we can eat vegetables because they do not feel pain; rather, we should respectfully chant the Buddha-name to purify them, wishing for them to leave their vegetable form and be reborn in the Western Pure Land. This is how we save beings through the act of eating. I also understood that I must be vigilant: if I remain attached to even one thing in this world, at the end of my life, I will follow my attachments and be reborn as that very thing, trapped in the cycle of rebirth for countless aeons without an end in sight.

The Wisdom of Yama and the Ancestors

Before reading the temple's articles, my knowledge of the hells and King Yama came only from the Sutra of the Past Vows of Earth Store Bodhisattva and the Yuli Baochao. After reading the interview with King Yama, I learned that his position is the result of selfless service, the cultivation of roots of goodness, and strict adherence to the Universal Principle. Only through lifetimes of virtuous action is such a position possible. I learned that King Yama and the jailers serve all beings, helping them understand the consequences of their own body, speech, and mind, and urging them to change their personalities to avoid returning to the hells. I also realised that the merit accumulated by King Yama is inconceivable; not only can he be saved by Practitioner Su, but if he generates the vow, he can also help his own karmic creditors and connected beings from past lives reach the Western Pure Land.

Learning from the Ancestral Masters

Reading the biographies of the ancestral masters recorded by the temple was a humbling experience. These accounts are detailed, pointing directly to the keys of practice and the path to Buddhahood. They avoid the pitfalls of idolising masters, instead honestly describing the challenges and critical points of their cultivation. They allowed me to reflect on the selfless journey of these masters. I realised that while I knew their stories and had read their commentaries, I had never truly shared their Buddha-heart. They were dedicated to saving the world, a task I had never even considered. I lamented that no matter how many biographies of eminent monks I read, they remained masters and I remained myself—selfish, fearful of death, and trapped in the cycle of rebirth. I made a vow to learn from their Buddha-heart and Buddha-actions, and to master the skillful means required to save others.

The Path of Great Master Xuanzang

I once thought of the sutras as precious objects to be preserved, but I did not understand why they were so valuable or how difficult they were to obtain. After reading the biography of Great Master Xuanzang, I was deeply moved. I was struck by the inconceivable vow of the Buddhas and Bodhisattvas to bear the suffering of all beings. The hardships of the journey to retrieve the sutras became the cause for infinite beings to be reborn in the Western Pure Land. I vowed to learn from this, to let go of my ego, and to understand that there is no turning back. If I am not willing to retrieve the Dharma to save others, I am merely like the shifting sands on the path of the journey.

The Presence of the Buddhas

After reading these accounts, I became curious about the origins of the Hsiang Kuang Pure Land Buddhist Centre. Through the teachings of the Buddhas regarding the temple, I realised that its establishment is as rare as the Udumbara flower. Without the true practice of Practitioner Su, such magnificent events would not be possible. I learned that the Hsiang Kuang Pure Land Buddhist Centre is not only a place where Namo Amituofo truly abides, but it is also a sanctuary where the Buddhas of the ten directions and three periods of time reside. I understood that regardless of the practice I follow or the doubts I harbour, I must know that the Buddhas are not only protecting us but are actively present in this world. I must understand their苦心 (painstaking efforts) and their purpose. I should not only strive to cultivate diligently myself but also do my utmost to promote and pass on these teachings. However, if I do not realise my own true nature, I cannot speak of promotion or inheritance, let alone invite the Buddhas to remain in this world.

The Vastness of the Cycle of Rebirth

Reading the biographies of the Venerables and jailers at the temple, I was struck by the vastness of the Buddha’s teachings. The suffering within each of the six realms over just the past few lifetimes is already beyond description, let alone the suffering endured through infinite aeons of reincarnation. Seeing the virtuous deeds of the jailers and the self-sacrifice of the Venerables, I became even more convinced that if I were to continue on my original path—even with worldly wealth, status, health, and longevity—it would only be for a fleeting eighty years. In the context of billions of aeons, this is merely a blink of an eye spent wandering aimlessly. I hope to be like the Venerables and jailers, to be selfless in saving beings, and to follow Namo Amituofo in saving the world. My current life is not in accordance with the Dharma, and I find myself unable to take control. This is not because of the control of my karmic creditors, but because my own heart lacks true compassion. This is the barrier I must break through.

The Great Physician

Since childhood, I have frequently suffered from colds and acute gastroenteritis. Whenever I fell ill, I would simply see a doctor, never once considering that these illnesses were the result of the infinite, blood-stained suffering I had inflicted upon countless beings through my own selfishness, cruelty, licentiousness, greed, and competitiveness over countless lifetimes. After I turned twenty, I began to follow a vegetarian diet, and the frequency of my illnesses decreased. I began to believe that vegetarianism could truly reduce disease, yet I still failed to notice the beings within me who were suffering. Only after reading the medical case studies from the temple did I realise that the Buddha is the Great Physician. I understood that by seeing doctors and taking medicine without the intention of resolving the conflict with these beings, I was merely pouring more medicine into my body, effectively trying to kill them again. This was a grave mistake. After taking medicine, the many medicinal spirits within my body made it even harder for me to be in control, while simultaneously increasing my attachment to this false body. I am now striving to let go of the habit of relying on medication. However, my past habits—the fear of illness, the fear of dirt, the fear of unclean food, and the fear of bacteria—remain severe. The recent pandemic has only highlighted my issues with mysophobia, the fear of sickness, and the fear of death. These are the problems I must overcome.

At the very beginning of the pandemic, I had the opportunity to listen to the dialogue between Practitioner Su and Bodhisattva Shi Xuanzhen. It was the first time I truly witnessed what it means to subdue demonic enemies with a Buddha-heart, and I was deeply moved by the experience. Later, through the discourse of the Demon Kings, I came to understand that while the human world is indeed full of suffering, it is also a natural manifestation of the cycle of existence. To save beings from this suffering, vaccines, medicine, or any worldly miracle are insufficient; only the Buddha can truly resolve this.

The Wisdom of Subduing Demonic Enemies

I have great admiration for the Demon Kings. They explained the root cause of the pandemic with such clarity. I realize that they are great practitioners themselves, manifesting in this way to show us why one cannot have even the slightest deviation in one's practice. I am struck by the vastness of the Buddha's teachings. Without Namo Amituofo, I would have been trapped as a demon, as earth, in the hells, in the ghost realm, or in the animal realm for countless eons. Yet, I also understand that these are all paths one must traverse in practice. Whether one is a demon or in the hells, the final destination is always the Western Land of Ultimate Bliss.

If not for the Demon Kings being born into the Demon Realm, and if not for the Chao Du performed by Practitioner Su, the infinite "demon children and grandchildren" would have no hope of returning home. The Pure Land Dharma Gate appears to be just one path, but in reality, it contains infinite paths. The idea that Bodhisattvas from the Western Land of Ultimate Bliss would be born into the Demon Realm to bring those beings back to the West is truly inconceivable. The wisdom of the Buddhas is beyond our comprehension.

The Grace of Deliverance

After reading the teachings from Namo Amituofo, Teacher Practitioner Xia Lianju, and King Yama regarding the three hun souls and seven po souls, I realized that as people age, they lose their autonomy. At that time, my grandfather fell ill and was hospitalised. I knew that my karmic creditors had manifested to seek revenge. I made a vow and prayed to Namo Amituofo and Practitioner Su to perform Chao Du for my grandfather and his connected beings.

After my grandfather passed away, he was reborn in the Western Land of Ultimate Bliss as I had wished. My maternal grandfather also benefited from this karmic affinity and was able to be reborn in the Western Land of Ultimate Bliss. This was truly magnificent. I am deeply grateful, and I know that only by selflessly saving beings can one truly repay the Buddha's kindness. I vow to do my utmost to save beings and follow Namo Amituofo to the Western Land of Ultimate Bliss.

A Lesson in Mind-Capacity

A year after my grandfather passed, we prepared to merge his memorial tablet with those of the Huang family ancestors. Before the ceremony, we asked if the ancestors agreed to begin. My grandfather gave a sign of approval, but the ancestors did not. I asked if it was because I, the eldest grandson, was not present. After explaining that I was performing my alternative service, I received a sign of approval.

Hearing this, I felt that I should perform Chao Du for the ancestors. I requested Namo Amituofo and Practitioner Su to perform Chao Du for all my ancestors, thinking of both the Huang and Zhang families. On the day the temple replied, they asked if the memorial tablet was for the "Huang Family Ancestors." Thinking of my mother's side, I asked if it could be broader. To my surprise, the temple asked if I wished to Chao Du all ancestors of the Chinese nation. I felt deeply ashamed. I realized my mind-capacity was far too small. Why had I only thought of my own ancestors? If I truly cared for both sides of my family, were their ancestors not also part of the "all surnames" of the Chinese nation?

Furthermore, I realized that through my countless lifetimes in the six realms of rebirth, my parents, teachers, and karmic creditors have no distinction of surname. Even "all ancestors of the Chinese nation" is a limited mind-capacity. To hesitate at this point is not in line with the Ultimate Vow made by Namo Amituofo. Through this lesson, I understand that my mind-capacity is too small. I must strive to break through these limitations with great effort and courage.

Namo Amituofo.

Disciple Huang Yanxiang, with palms joined.